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 ...

CHAP. X. Concerning the Testimony of the BLOƲD, the Second Witness on Earth.

THE next Witness which comes in order to be examined is the BLOUD: 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 can∣not but confess was heard to speak in his behalf. The stubborn Jews, who will be loth to grant that a voice from hea∣ven declared him the Son of God, cannot deny that their forefathers imbrued their hands in his bloud. For in the Babylonian Talmud * 1.1 it is delivered as a tradition a∣mong them, that

they hanged Jesus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in the evening of the Passeo∣ver: 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 inno∣cent, 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 Na∣tion were the great Instruments of his death, they endeavour to find false reasons for so villanous a Murther.

But they granting that his Bloud was shed by them, we shall soon prove it was for another cause; even that which is re∣corded in our Books. Which none ever undertook to confute, though they were put forth in the face both of Jews and Ro∣mans: who might long since have ex∣posed our Religion to shame, if Pontius Pilate could have averred out of the Re∣cords of the Court where our Saviour was judged, that things were not so as his Disciples have related. And that this Bloud of his so shed, and upon such an account as we have received, is of very great force to induce us to believe ano∣ther World, and an eternall 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 suffi∣cient to justify all that he preached; particularly, that God by him will give Eternall Life to those that obey him. If he be so nearly related to God, (as even his Bloudy Death, I shew'd in the former Treatise, proved him to be,) we may be∣lieve him when he says that, As the Fa∣ther hath life in himself, so hath he given to the Son to have life in himself. But I shall wave this generall way of reasoning, though undeniable; and offer some things more particular to every one's serious con∣sideration.

I. It is apparent by the whole sto∣ry, which it would be too long to re∣late, 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 profes∣sing, I have power to lay it down, and I have power to take it again. He need not have faln 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 com∣mands upon them. xxvi. Matt. 53. Nay, when he made the Souldiers feel his pow∣er, so that they went backward, and fell to the ground, (xviii. Joh. 6.) he could with∣all 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: vii. Joh. 30. viii. 20. that is, He did not see it to be the fittest time for him to resign up him∣self to their power.

Now it cannot enter into man's deli∣berate thoughts, that he would have so freely, without any constraint or resi∣stence, 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 ETERNALL LIFE and a greater glory in the Hea∣vens, 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 La∣zarus 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 bent upon death? What hindred the putting forth of his power for himself, which it is ma∣nifest he so often used for the benefit of others? What could move him so tame∣ly, like a Lamb, to give his throat to the bloudy knife, and to hang so meekly up∣on an infamous cross; if it were not the contemplation of an incomparable felicity which he hoped to obtain, by his Obe∣dience to God, and bearing witness to the Truth?

All men of sense cannot chuse but look upon this as an undoubted Argument, that he himself stedfastly 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 igno∣miny, for that which he thinks in his conscience is false, nay, does not know to be certain? It is next to an impossi∣bility, 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 perswasions of nature, which abhors death, and most of all a cruell and disgracefull death, merely to justifie a lie; which humane Nature is ashamed of, without the help of tor∣ments to make it odious. There have been sundry examples of rashness and foolish boldness; but none can be pro∣duced, 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 hazzard, without a cause of some moment. What can you see then in this case weighty enough to be cast in∣to the balance against a man's life, which should make him sacrifice it freely, as our Saviour did? Riches, and all the Plea∣sures they can provide for us, could be of no consideration; because they will doe 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 satis∣faction is it to be talkt 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 fansy, for to get a great Name in the world by being the Authour 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 shew 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 qua∣lity 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 fore∣told 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 Impostour.

For though you may fansy a man tickled with so much vain-glory, that he will not stick to embrace death, when he can∣not evade it, rather then 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 pre∣servation 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 fansy, that He might intend to get fame, even by running himself into this danger; let him observe farther, (2.) what our Saviour met withall in his passage to his death, which would have stopt such vain forwardness. For there was something so dreadfull appeared to him in the way to his Passion, that when it approached he fell into an Agony. A great horrour seized on him, which de∣clared

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 ingaged in a good Cause, and did not deceive the World. Such terrible apprehensions as then pre∣sented 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 falshood. For though in a sudden heat of mad zeal a man may be supposed so foolish, as to maintain an untruth with the hazzard 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 then glory and fame: there being nothing more infamous and re∣proachful 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 then this could do disgrace. And so it proved afterward; notwith∣standing 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 then 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 immortall 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 doe to secure his Disciples, that he prea∣ched nothing but the truth, and to incou∣rage 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 ap∣pear alive to them. Now it is as mani∣fest as the Sun, that, if he knew himself to be an Impostour, 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 ne∣ver 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 ei∣ther

have been buried in silence, or else remembred with reproach; He himself having blasted it, by failing in the perfor∣mance of his word.

But I have said enough of this, and therefore shall consider onely one thing more, (6.) what it was that comforted our Saviour and supported his spirit up∣on the Cross. Was it the hopes he had to be cried up by his followers, and mag∣nified every-where, when he was dead and gone, for a man of an invincible spi∣rit? 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 con∣fidence 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, &c. I have glorified thee on earth, I have finished the work which thou gavest me to doe: 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 vain-glory, 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 re∣pose any hope in God, who at that very instant when he expresses it is committing the greatest open affront unto him ima∣ginable? Our Blessed Saviour was ever a devout worshipper of him, and in all his ways acknowledged him: and there∣fore since he did thus seriously betake himself to him in his sorest distress, it is apparent he was perswaded of his own sincerity and truth: which God the sear∣cher of all hearts knew; to whom there∣fore he appeals, and was confident he should live with him for ever, and be a∣ble to give Eternall Life to others.

III. But what need is there to insist a∣ny 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 punish∣ment, that to say, he was sent of God with the words of Eternall life, nay, was the Way, the Truth, and the Life, when he knew he was not, deserved, according to his own sentence, the heaviest condem∣nation.

To which if you add the manner of his Life, which was the last thing, it will compleat 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 vain-glory, 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 ho∣nour and renown, if that was all his aim, then the lifting him up upon a Cross. He might have hoped to build a lasting glo∣ry 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 mens 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 un∣believing are convinced: who cannot but confess that the voluntary death of such a person as this, and a death so hor∣rid and ignominious, is a plain testimony of his sincerity; and proves, beyond a∣ny reasonable contradiction, that he did

not invent his Doctrine himself, but be∣lieved it to be of God; and did not seek to gain any thing by it but immortall 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 doe mankind good, as the business of his whole life testifies. He went about doing good, and sought all occasions of obliging even the most ungratefull. He had compassion on every body he met withall, and never denied a cure to those that begg'd it; though they were never so poor and con∣temptible. He imployed his Disciples also, who attended on him, in the same charitable works, of healing all manner of diseases, and easting out unclean spirits. He bad them go, and speak peace unto e∣very house into which they entred. And as for themselves, he professed the grea∣test 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 ser∣ved 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 then his own. If he had not died for their sake too, and been certain he should thereby shew more love to them, and doe them better service then any other way; he would have been as much in∣clined to stay still with them, as they were to desire it.

He saw how loth they were to part with him; and with what sad countenan∣ces and troubled spirits they received the news. He was incompassed with sighs and groans when he did but mention it; for sorrow (as he speaks xvi. Joh. 6.) had filled their hearts. Would not this have moved a heart less tender then his, to al∣ter 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 rejoyce rather then 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 doe grea∣ter wonders for them, and bestow grea∣ter blessings upon them, if he did not hearken to their importunities; or else we cannot but think (if we measure him by our selves) he would have still continued with these his dear Companions: especi∣ally 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 BLOUD 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 BLOƲD of the New Testament (or Co∣venant) which is shed for many for the re∣mission of sins. xxvi. Matt. 28. And so

the Apostles believed and spake of his BLOUD in the same terms; when by his resurrection from the dead they saw that it was the BLOƲD of the Cove∣nant, x. Heb. 29. and that he was most e∣minent for this above all other things, as the expression is xiii. Heb. 20. where the Apostle calls him the Shepherd of the sheep, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who was great in the bloud of the everlasting Covenant. Now this is one Article every body knows, (one of the promises con∣tained in it,) that we shall as certainly have Eternall Life, as Israel in due time was brought to the possession of the good Land God promised to their Fa∣thers.

Abraham, you reade 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 bloud of sundry beasts: whose bodies being divided, and the halves laid one against another, a smoaking 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 par∣ties going between a beast so out asunder. In like manner our Blessed Lord and Sa∣viour promised more then once or twice the Kingdom of Heaven to all his follow∣ers, most earnestly intreating them to be∣lieve it. And lest they should doubt of it, he proceeds at last of his own ac∣cord to ingage himself to bestow it, by entring into a solemn Covenant with them. Which was ratified, not by the bloud of beasts, and the cutting their bodies in pieces; but by his own most precious bloud, and by suffering nails to be thrust through his own flesh: that he might confirm us in the belief of his promise of an eternall inheritance. ix. Heb. 15.

VI. And great reason there is we should be confirmed by it in this belief. For what could he doe more to assure us he meant as he spake, then to seal it with his bloud? The Apostles justly took this to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an emi∣nent testimony or WITNESSE to the truth of that which he preached. So you

reade 1 Tim. ii. 6. He gave himself a ran∣some for all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a testimony in due time. That is,

He be∣came the price of our Redemption, and, like the Paschal Lamb, his bloud saves us from the destroyer, and assures us God will bring us to our Eternall 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 spake of before ver. 4.) to save all men; by pardoning their of∣fences, and bringing them to Eter∣nall life for Jesus his sake. His blou∣dy death was an unquestionable Wit∣ness, as St. John here calls it, of the truth of his promise; which he con∣firmed and sealed in this solemn man∣ner, by dying on the Cross to verify it. And this he did at that very time, or season, which was most fit and pro∣per for such a business: (just when the Prophets said he should doe it:) for in those days (as we reade ii. Luk. 38.) they looked for redemption in Je∣rusalem.

And he could not satisfie their expecta∣tion by any better means then this: which

was illud Testimonium, as Erasmus renders it, that Testimony, that remarkable Wit∣ness which none can justly question. For it is taken by all for certain, that He doth not intend to deceive, qui morte suâ fidem facit, who seals what he saith with his bloud. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Testimony, I may adde, or WITNESS to the truth of what he preached, was most properly his own Te∣stimony. There were sundry others; but none, while he was on earth, so pe∣culiarly his as this: which was all he could doe to justify himself and his Doc∣trine. The Voice from heaven was a Wit∣ness, 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. vii. Joh. 16. His Works or Miracles were a Wit∣ness, 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 doeth the Works. But as for his most precious BLOUD, 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 con∣sent, to take it away from him. And there∣fore it may well be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That testimony, whereby He more peculi∣arly 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 bloud. 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 doe more then 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 hea∣ven, by signs and wonders, and such like things; it pleased the same Father Al∣mighty to give a more illustrious testimo∣ny to Him, and to the truth of his Doc∣trine, then 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 a∣scribed to him, and made his work; (ii. Act. 24, 32. i. Ephes. 17, 20. &c.) and evidently proved all that I have said, and more too. For it shewed, 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 BLOUD, to be his heavenly Truth. But of this more in its proper place.

VII. Let us now consider, that those persons whom our Saviour bad 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 BLOUD was shed to make peace; as you reade ii. Eph. 14, 15. That is, to recon∣cile Jews and Gentiles together, between whom there had been very long diffe∣rences, so that of twain they might be∣come 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 Eter∣nall 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 inclosed in the Jewish Nation, was nota∣bly 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 * 1.2, the famous Patriarch of Constantinople, hath truly observed, a Symbol and Pre∣signification, to use his words, of the o∣verthrow and desolation that was coming upon that Temple, and the Worship therein celebrated. How could it be o∣therwise construed, when that place wherein their most holy rites were per∣formed, and their most venerable myste∣ries kept from the eyes of the vulgar, was now laid open and exposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his words are, to com∣mon 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 legall Worship. The consequence of which was, as he likewise notes, that the know∣ledge and service of God according to the Law, which had been so long circum∣scribed

and shut up in one city and coun∣try, being to be abolished; that worship which by the Passion of our Saviour was revealed, was to be established, and spred 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 be∣hold the invisible things. Come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 be∣fore was inaccessible.

And since this most holy place was a type of Heaven, (God commanding Mo∣ses 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 acknowledgment that by the legall worship there was no entrance into the heavens; but the way was unpassable by those that stuck onely to its rites and ceremonies. And there∣fore the tearing of this veil by the death of Christ signified as plainly, that the ob∣stacle was removed; and preached to the world, as with the sound of a trumpet,

that every one of us, by his BLOUD, 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 o∣pened 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 cer∣tainly bring us into the high and holy place, whether Jesus our forerunner is en∣tred for us.

And that this tearing of the veil in sun∣der was the effect of our Saviour's pas∣sion and precious BLOUD-shedding, is visible from the relation which the E∣vangelicall story makes of this Prodigy. So I call it, because you reade that it was not rent 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 shews, it was an hand from above that made this breach: which following im∣mediately 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 naturall cause, (as an Earthquake may,) but proceeded from a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Photius his phrase is) Divine vengeance, which gave the veil this stroke, and cut it quite in two; as an indeleble proof that it was the BLOUD 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 adde, 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 * 1.3. Which made R. Jochanan ben Zaccai cry out, O Temple, Temple, why dost thou affright thy self? I know that thou shalt be destroyed in the end; for Za∣chariah prophesied of thee, Open thy doors, O Lebanon, that the fire may devour thy Cedars: xi. 1. Which new prodigy, con∣fessed 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 in∣tended no longer to dwell in it; but would shew 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 BLOUD 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 BLOUD, that there is an Heavenly Inheritance for us, for Earthly there is none. Either we must obtain Eternall 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 purchaces; no portion of money, vine-yards, olive-yards, or other goods of that nature, as∣signed 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 suf∣fer persecution; and take up their cross,

and forsake all, if they would be his fol∣lowers. 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 temporall rewards. Undoubtedly then, the Blessing which Jesus purchased for us by his BLOUD, whereby he laid waste all former inclosures, can be no∣thing else but great Possessions in another World; where we have the promise of an eternall Inheritance. This we ought to expect with the most assured confi∣dence: for we cannot make any doubt of it, unless we will look upon the BLOUD of Jesus as more ineffectuall then the bloud of bulls and goats, where∣by they held the Earthly Canaan.

VIII. And now let us once more look upon the BLOUD of Jesus, as the bloud of a Sacrifice; whereby all Covenants were anciently sealed, and without which there could be no entrance, no not for the High-priest himself, into the Holy place where God dwelt. Those inspired persons, whom, as I said before, our Sa∣viour 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 BLOUD of the most precious and acceptable Sacrifice which He offe∣red upon the Cross, how could it put an end, as it hath done, to all the old Sacri∣fices, which had stood so long by God's appointment; and make all the bloud that was afterward offered of no force at all for their preservation from ruine? That it did so, is manifest by the experi∣ence 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 be∣fore 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 doe 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 purifie them. In vain did they ex∣pect to hear that tongue speaking peace

to them, which was wont to publish good tidings; for it still lookt as red as bloud, 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 bloudy 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 then it was before, now that all other Bloud 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 hea∣vens, where, as He himself hath since de∣clared, he appears in the presence of God, and by virtue of his Sacrifice makes per∣petuall intercession for us. Now this plainly infers (as hath been said before) the hope of Eternall Life. For if there be remission of sins, then 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 hin∣der 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 re-instated in it in another.

IX. Unto all which let the considera∣tion of the time be added when our Sa∣viour suffered: for that is not without its instruction in this business, but con∣tributes something to the confirmation of our faith. It was at the Feast of unlea∣vened 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, im∣maculate and pure, was ordered to be slain; whose bloud was that which saved them from the strokes of the Angel of Death, who destroyed the Egyptians. Now our Lord, the Lamb of God with∣out 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 BLOUD was their ransome from a greater slavery, and was shed to deliver them from eternall death and de∣struction; and, after they had travelled 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 Jo∣shua 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 finall 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, re∣maineth for the people of God. Now who can pretend to be the Captain of their Sal∣vation, to conduct them thither, but onely our Blessed Saviour? whose Name is the same with that of the ancient Jo∣shua

or Jesus; who was baptized at that very place where they entred into their Rest in the promised Land; to whom the heavens there opened, and God the Fa∣ther spake by an audible voice, and the Holy Ghost fell down in a visible shape; who at last, after many promises and as∣surances that he would bring them to the heavenly Country, was offered at that very time when their forefathers began their travells to their resting-place; and hereby sealed what he had promised by his bloud, 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 Passe∣over 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 Pa∣schall Lamb was slain for the preservation of Israel: and that as the destroying An∣gel passed over those houses where he found the bloud of that Lamb upon the door-posts, and spared the lives of the inhabitants; so all those Souls that are sprinkled with the bloud of Jesus (i. e. believe on him) shall be delivered by him from perishing, and preserved to

eternall Life. Which Salvation he pro∣cured by offering himself freely as our Passeover; that is, for the like end (but as much excelling as Eternall 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 offe∣red, and when they themselves expected it. For some of the Jews say expresly, which adds much weight to this observa∣tion, that on the same day of the month Nisan Israel shall be redeemed in the days of the Messiah, * 1.4 on which they were redee∣med 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 bloud to drink; which was the price of their redemption, that which saved them from the destroy∣er, and overcame those enemies which opposed their entrance into the Eternall Rest. For his flesh, (as he speaks vi. Joh. 55.) being offered on the Cross, was meat indeed, and his bloud drink indeed. That

is, the most perfect food and excellent nu∣triment; which hath a power to give (not a temporary, as the Paschal Lamb did, but) an Eternall 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 expresly, that then God communicated his Divinity to men. They are the words of R. Judah * 1.5, By the Sacrifice of the Passeover God joyns 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 bloud, and thereby have such a fellowship with him in his death, that he might communicate to them his life. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Clemens Alex. speaks * 1.6, This is to drink the bloud of Jesus, to partake of the Lord's immorta∣lity.

And so our Lord explains himself, when he adds, in the next words, (ver. 57.)

As the living Father (who, being the authour 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 bloudy sacrifice, for the life of the world, i. e. that all mankind might have remission of sins, and eter∣nall life. Which he will as certainly give to those who do not refuse to par∣ticipate 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 un∣derstand 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 dis∣course; 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 excee∣ding great virtue in it, being so accep∣table to God as to be thus highly re∣warded? Will it then seem incredible to you, that I should obtain thereby a power to raise the dead, and to give eternall Life? This, sure, will be a convincing argument that I have not said too much of my BLOUD, nor promised greater things then it can doe for you. You will then, if you con∣sider it, joyn your selves heartily to me, though now you are ready to fly off; and not think my Cross such a scandall, that it should hinder you from being Christians.

X. And that will be one of our next works, in the following Chapter, to shew the power of Christ's Resurrection to per∣swade us, that by his Death He will give life to the world. Let us first onely brief∣ly consider, that there are some other Cir∣cumstances, besides this now mentioned, which declare there was something ex∣ceeding

remarkable in the Sufferings of Christ on the Cross, to procure him great glory. For we find that Nicodemus, one of their Senatours, who durst not pu∣blickly 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, (xix. Joh. 39.) to honour his Corps withall. Which would be a stronger argument of the thorough conviction already wrought in his mind, if there be any truth in the con∣jecture of a learned Man * 1.7, that these spi∣ces were intended not to embalm him, but, as the manner was upon great occa∣sions, to burn at his funerall. Thus far he is certainly in the right, that the ho∣nour of having sweet spices burnt at their funerals appertained to no other persons but onely their Kings, (2 Chron. xvi. ult.) and the Head of all the Doctours, the Nasi, as they called him, of their Acade∣mies. And he notes likewise truly out of Joseph ben Gorion, that when the funerall pomp of Herod the Great was carried forth, fifty of his servants are said to have scattered all the way they went those ve∣ry things which Nicodemus brought, viz. Myrrh and Aloes, and all other sweet

spices. But whether we can hence con∣clude 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 imbalm his body, which they wound in linen cloaths, 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 Kingdome. There was nothing to move him to such an ex∣pence, upon such an hated person, but onely a perswasion 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 mens hearts, that not onely 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 prickt 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 BLOUD, and dread the dismall consequences of it. Insomuch that, * 1.8 though it was forbidden by the Constitutions of the Sanhedrin to make any lamentations for a malefactour; 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 funerall 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 Je∣hojakim, that none should so much as sigh at his buriall, nor make the usuall 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 pu∣blick sentence for a crime, none should presume to grace him with any ceremony, nor use the least outward sign of heavi∣ness, though in their hearts they might mourn for him. But this Decree and Custome settled by the Authority of their

supreme Court, the esteem which our Sa∣viour wone to himself, even when he hung upon his Cross, forced the people to break. Their affection to him was stronger then all Laws; and they could not contain themselves when they saw what testimonies heaven gave of his in∣nocence and vertue; but did him pu∣blick honour even at the very place of ex∣ecution. Though he suffered as the high∣est and vilest offender in the world, yet the honest-hearted spectatours were not onely inwardly troubled in their breasts at the sight, but beat or knockt them also; and shewed thereby, that they were not afraid to own him as a most Excellent person, whose death they ought to ac∣company with the bitterest lamenta∣tions.

And so much may suffice concerning the Testimony of his BLOUD; 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 wonderfull Passion, * 1.9 the Expiation of the World! O Death, the cause of Immor∣tality, 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 fatall Tree! O Nails, which woun∣ded Death, and joyn'd the world to the knowledge of God! Great was the victory which He that was incarnate for us obtai∣ned on the day of his passion. He grappled with death, when he was dead. Hell and the grave this day ignorantly swallowed a deadly morsell. To day death received him dead, who always lives. To day the chains were loosed which the Serpent made in Pa∣radise. 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 turn'd 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: * 1.10 His Death is our immortality: His tears, our joy: His buriall, 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 happi∣ness? For he descended, * 1.11 that he might make way for our ascent. He was born, that he might make us friends with the Ʋnbegotten. He took on him our infirmities, that we might be raised in power, and say with St. Paul, I can doe all things, through Christ which strengthneth me. He took on him a corrup∣tible body, that this corruption might put on incorruption. He put on mortality, that it might be changed into immortall. 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 Wisedom of the Father! thou hast over∣come the Devill, when he thought he had been a conquerour * 1.12. 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 Peace-maker! thou hast both given us the adoption of Sons, and reconciled us to thy Father; having de∣stroyed the enmity by thy flesh. O rich Sa∣viour, 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 Creatour 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 in∣lightned us that were in darkness, and hast brought us that were blind to see the light. O Likeness and reall Image of the Father! for thou hast formed us who were lost, and

again restored the image of God in us. O God, the Word and Life indeed! for thou hast quickned us who were dead, and re∣newed us that were corrupted, and cloathed us with immortality. O thou Power in∣deed, the arm, the right hand of the Fa∣ther! for thou hast both loosed the bands of death, and broken the prison-doors in pieces.

God forbid that we should glory, * 1.13 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 Ma∣jesty on high. We shall behold the subjec∣tion of Angels to him, and his coming a∣gain with glory. Which Angels have fore∣told; which Saints sing of in their hymns; and which when we all see, we shall re∣joyce and be exceeding glad in Christ Jesus. By whom be glory and dominion to the Fa∣ther, world without end, Amen.

Notes

• * 1.1

  Vid. Horae Hebr. in Matt. p. 3••9. & Tzemach David ad an. 3761.
• * 1.2

  Epist. cxxv.
• * 1.3

  Tzemach David ad an. 3785.
• * 1.4

  Vid P. Fagium in xii. Exod. 13.
• * 1.5

  apud Mas••um in v. Jesh. 1••.
• * 1.6

  L 11. Paedag. cap. 2.
• * 1.7

  Jac. Al∣••ing Schi∣••••. l. w. p 26.
• * 1.8

  Gem. Sanh. c. vi.
• * 1.9

  Proclus Homil. xi.
• * 1.10

  S. Atha∣nasius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 598.
• * 1.11

  Id. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 1002.
• * 1.12

  August. de Trinita∣te, L. 13. c. 15. Caet. ex Athanasio p. 1022.
• * 1.13

  Ib. pag. 1028.