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. XII. Concerning the Testimony of the Holy APOSTLES of our Lord.

THere is nothing now wanting to compleat this Discourse, unless it be to shew that, if the Testimony of the APOSTLES of our Lord be at all inten∣ded, when St. John saith, He CAME by Water and Bloud and the Spirit, (as in the former Treatise I proved we have reason to think it is,) they also bear Wit∣ness to this Truth; and by them God hath given us this Record, that we have Eternall Life, and that this Life is in his Son.

That Jesus had Disciples the Talmu∣dists themselves confess: who tell us in the same place where they speak of his being hanged on the evening of the Passe∣over, that they were five; MATTHAI, * 1.1 NETZER, NEKAI, BUNI, and THO∣DA. 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 Sa∣viour had; who professed to believe on him, and owned him for their Lord and Master. These persons, we can make no question, would be carefull to communi∣cate to the World what they had received from him; because they lookt upon him as the Son of God, and estemed 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 Authour of, but onely them∣selves: and therefore we have no cause to think they were not of their indi∣ting.

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 de∣livered it to them. They were so fully perswaded 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 pu∣blish the promise of Eternall Life which he had received from Christ Jesus; who would certainly give it to all that be∣lieved on him. And it is the very Cha∣racter which the other great Apostle gives of himself, 1 Pet. v. 1. that he was a Par∣taker of the glory that shall be revealed. This incouraged him to be a Witness of the suf∣ferings of Christ, as he saith just before, and not to be daunted, as he had been, though he followed him to a cross; be∣cause now he clearly saw he had a right as a Friend of his (so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Philem. 17 * 1.2.) 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 So∣ciety. And therefore it was the constant strain of all their Sermons, to invite them to it, by shewing 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 doe 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 Eternall Life, that is, to mankind, and can himself bestow it; which is the best news, the greatest cordiall, that can be thought of, to revive our spirits: like the honey on the top of Jonathan's rod, inlightning our eyes, and making us live most chearfully and happily, if we be∣lieve it, and prepare our selves 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 eternall life, (i. Tit. 1, 2, &c.) which God, that cannot lie, promised of old, but did not manifest till the preaching of the Gospell, which was

committed to him by the commandment of God our Saviour: who authorized him to open this Doctrine more fully, then it had been even by our Lord himself while he was on Earth. For St. Paul shews that, at the last day, so often mentioned by our Lord, he himself will appear a∣gain in person, after a visible and glori∣ous manner, to consummate all the faith∣full; whose happiness begins 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 speciall 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. Reade 1 Thess. iv. 15, 16, &c. 2 Tim. iv. 8. where the splendour of that great day, when he will openly appear as the Lord of all, is de∣scribed no less lovely then magnificently; as I hope to shew in another place. It is the day of rejoycing, ii. 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. ii. Tit. 13. as the time that will compleat 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Temple, as we render it,) expecting the Priest every day to come out of the Sanctuary, and the High-priest 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 Sal∣vation.

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 shews out of Judah Za∣bara, * 1.3) in the high place, in the treasury; where they enjoy the splendour of the Di∣vine 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 ima∣gine that their Souls lie asleep, without any sense of joy and pleasure; no more then 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 doe 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 any-where else as in the Bosome of Abraham, (by which the same Jews * 1.4, as well as our Saviour, de∣scribe 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 recompence for all the evill he had here suffered.

The sense of the Christian Church in this matter is admirably expressed by St. * 1.5 Greg. Nazianzen. Who comforting himself and others for the losse of his Brother Caesarius, concludes with these words: I am perswaded by the words of the Wise, that every Soul that is good, and be∣loved of God, when it is loosed from this body to which it is tied, straightway 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣ceives a certain wonderfull pleasure and re∣joyces exceedingly, in the sense and con∣templation of the good it expects. Which makes it go most chearfully to its Master; because, being got out of its prison, and having shaken off its fetters, which pinion'd the wing of the mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it already injoys, 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 in∣herit the glory there.

And thus St. Paul also plainly teaches us;

1. When he relates how he was trans∣ported into the third heaven and into Pa∣radise; and for any thing he knew, out of his Body. 2 Cor. xii. 2, 3. Which evi∣dently shews 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 them∣selves well conclude from the Spirit of Prophecy; whereby holy men of God were separated for a time from their bo∣dies, so as to perceive nothing either by their senses or their minds, but onely what God presented to them. The phan∣tasms, indeed, which they had received from this sensible world, were commonly used to represent those things which were then offered to them by Divine Revela∣tion: 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 communi∣cated

unto him, that he did not at all observe whether he had a body about him or no. But there is more then this, if you mark it, in St. Paul's transport in∣to Paradise; where God spoke to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 them∣selves talk, who say four men entred in∣to Paradise * 1.6: (that is, by the spirit of prophecy:) one of them was too curious, and died presently; another proved dis∣tracted after it; a third pluckt up the roots, or denied the foundation of Re∣ligion, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have already touched the mark, I am come to perfec∣tion, and therefore need not mind the work of the Law any longer; a fourth entred 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 shew that they think it not impossible for men to be transpor∣ted

as St. Paul was, (to whom, I imagine; they were ambitious to equall some of their Doctours,) but by the power of the Spirit they might enter, while they were inhabitants of this world, into Pa∣radise. Of the sweet enjoyments of which place therefore they cannot sure be un∣capable, when they have quite left this body: since the Apostle supposes his spi∣rit 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 lookt upon as far better then to stay here any longer. i. Phil. 23. This eager longing clearly shews what he ex∣pected, as soon as he was got loose from this body: and that he did not think death would stupefie his Soul, and be∣reave it of all sensation; but rather open to it a freer passage into that delightfull place, whither he had some time been caught up. For it would not have been better for him to depart, and to be with Christ, if he should not have had the fa∣vour

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 up∣on his departure to be with Christ, though not in so full an injoyment of him as here∣after. This made him so confident and well assured in his perpetuall conflicts with so great troubles and calamities, be∣cause he lookt upon himself in this pre∣sent 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 6. when he speaks of his being in the body. From which I conclude, that he thought his Soul, which while it did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inhabit the body, had such a sense of future happiness, as made him re∣solutely endure all manner of troubles to come at it, would much more enjoy a bliss∣full sense of it when it did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dwell in its own country with the Lord.

3. Hence you reade that those who were dissolved, or rather whose souls were torn out of their bodies by the hand of cruell persecutours, cried unto God for vengeance on their murtherers. vi. Rev. 9. Which argues Souls departed do not sleep, and think of nothing that passed here; but are so awake, as to re∣member the gracious promises of God, which they live in expectation to see ful∣filled. It may be said indeed, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Souls we are to understand onely their Bloud, as the word is sometimes u∣sed in the Holy Scriptures; and as I thought, when I writ the former Trea∣tise * 1.7, it might be taken here. But upon farther consideration I find reason to cor∣rect that mistake: For St. John, I ob∣serve, 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 ho∣nour: For there was given 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to every one of them white robes. Mark the place, and you will be satisfied fully

that he speaks not of their bloud. For St. John saw these Souls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, under or beneath the Altar; of incense, that is, (as a Great man hath proved * 1.8:) whereas the bloud 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 then o∣thers, (as the Church always believed the Martyrs were,) though not yet consum∣mated; 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 hea∣venly Ministers attending on the Di∣vine 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 sen∣sible 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 ob∣serve, 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 Doctour in the Talmud * 1.9, that there were not a∣bove 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 ex∣ceeding great, no less then 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 onely see it ob∣liquely, and have no more but a certain obscure duskish image of it. There are but few of the former, saith the Glosse there, who have the Light in its power; but of the other, who have a weaker ray, ob∣liquely 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 ex∣pounded by the two St. Gregories, Nazi∣anzen and Nyssen, and others: who by a Mansion understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.10, &c. 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 vertu∣ous 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 glo∣rious Trinity.

4. But it would take up too much room in this Treatise, if I should enter in∣to that discourse: and therefore I pro∣ceed 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 inferiour 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 en∣joy the light of life. They lead, as ano∣ther Jewish Writer * 1.11 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 splen∣dour at our Saviour's transfiguration on the Holy Mount; where they talkt and discoursed with him about his departure, that he was to accomplish at Jerusalem. Which shews, they not onely 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, lookt upon our Sa∣viour as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exemplar or pattern to which God had determined they should all be conformed. viii. Rom. 29. And their conformity to him here in this world be∣ing so exact, that they passed the very same way to bliss that he did, through most cruell sufferings; they could not doubt but upon their departure the con∣formity 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 Resur∣rection;) so they should enter into the same blessed place immediately upon their death, and live there in a joyfull expectation of him, to come and change even this vile body, that it may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conformed to his glorious body. iii. 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 joyned its testi∣mony, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Yea (i. e. it is cer∣tainly true, believe what the voice says,) from henceforth, or now at this present, I promise them a blessed rest from their la∣bours; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 un∣derstands it in the same sense, as appears by the Funerall office. Where, referring it to the former sentence, the words are thus re∣cited; I heard a voice from heaven saying, Write, From henceforth (or Now, at this present time) blessed are the dead, &c. They are not onely in expectance of future bles∣sedness, but in possession of an happy state already; and find inconceivable satisfacti∣on 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 be∣ing nothing liker Death then Sleep,) would inferr the perpetuall motion and operation of the Soul before the Resur∣rection. For it is very busy and active, even when all the Senses are lockt up by sleep; and hath at that time received ve∣ry 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 * 1.12, observes thus much, that in Sleep, when the Soul is by her self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, resuming her own nature, she prophesies and foretells things to come: and declares, saith he, hereby what she shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 inlightned, when he was in doubt whether there was any life after

death.

God, saith he * 1.13, 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 Citie, where on the right side he was saluted with the swee∣test 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 lookt 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 askt if he knew him. To which he answering, Yes very well; he askt him where he had seen him. And Gennadius pre∣sently related, how by his conduct he was once led to hear the hymns and see the sight before mentioned. Here the young man askt him, whether he saw and heard what he related in his sleep, or waking. In my sleep, said Genna∣dius. True, said the other; and now thou seest me in thy sleep, dost thou not? To which he consenting; his in∣structer

proceeded to ask him, Where is thy body now? In my bed-chamber, 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 instructer 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 questi∣ons, saying, Those eyes of thy flesh, which is asleep and lies in thy bed, have no imployment and doe nothing at all; and yet thou hast eyes where∣with thou seest me. Just so when thou art dead, and the eyes of thy flesh are put out and can doe 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 Provi∣dence and mercy of God quite removed his doubt.

But I shall not insist on such reasons as these, my intention being onely to shew what we learn from the Apostles, the faithfull Witnesses of Jesus Christ, to con∣fute that drowzy conceit of the Sleep of the Soul; which like a thistle sprung up first * 1.14 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 shew, hath been so deeply rooted, that to testify the Churche's belief of it, was one great end of the Commemorations and Prayers which were made for the faithfull depar∣ted this life. So we learn from Epipha∣nius 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.15 &c. that they who were depar∣ted live, and are not gone out of being; but exist and live with the Lord. And they did not suppose, I may adde, that those whom they remembred in their sa∣cred offices, were frying in the flames of hell, as the present Roman Church doth; but in a state of happiness, though imper∣fect, and some more imperfect then other. This we learn from the Service of the

Church in those days, especially at the funeralls of the departed. Whensoever they celebrated the dreadfull mysteries, together with the holy Martyrs and Con∣fessours and Priests, whom they comme∣morated, they prayed for the whole World, for which Christ's bloud 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. Chrysostome * 1.16, who reports this,) though one member be brighter then another: and therefore they desired all might have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pardon and consolation. Which they hoped they had, it is plain from the Funerall Office, which, in great part, was Eucharisticall, consisting of Psalms and Hallelujahs. So the same great person informs us in his Commenta∣ries on the Epistle to the Hebrews, where he takes occasion from those words, ii. 15. [deliver them who through fear of death, &c.] to reprehend the bitter la∣mentations and wailings of those who mourned for their dead friends, as alto∣gether inconsistent with what the Church did at their funeralls. Where the bright lamps * 1.17 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 mea∣ning of the singing Psalms? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and all these things are proper to those that rejoyce: 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 evills, 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 devo∣tion. This and much more that great Man there says, to shew how preposte∣rous 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 ought 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 buriall 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, &c. 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 deli∣vered from the burthen of the flesh, are in joy and felicity. Not compleat indeed, but we pray him (after we have given thanks for delivering our Brother out of the miseries of this sinfull 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 CONSƲM∣MATION and BLISS both in BO∣DY and SOƲL in his eternall and e∣verlasting glory.

But it is not my business, as I said, to seek for testimonies to this Truth any lower then from the APOSTLES them∣selves, who as they preached the glad ti∣dings of Eternall Life every-where, so they protest most solemnly, (and they were men, you shall hear, who taught and practised the strictest truth and ho∣nesty,) that they had a most certain knowledge of it: and therefore we may safely rely upon their testimony. Those words wherewith St. John begins his first Epistle may serve in stead of all that might be alledged 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 Gospell,) as they had done a long time.

For they said nothing concer∣ning that Eternall 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 Audi∣tours of. Which made them the more confident to declare these things to o∣thers, because they had them not at the second hand, but immediately from himself.

And because it is the least of testimo∣nies to say we have heard a thing, there∣fore he adds, in the second place, that they had SEEN it;

beheld, that is, all the marvellous works he did to con∣firm 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 despai∣red of seeing them again in this world: In short, so many instances of his Di∣vine 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 Gospell, as he concludes the foregoing Chapter, that we might believe that Jesus is the Son of God, and that be∣lieving 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 spectatours 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 mi∣racles. 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 con∣versed 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 per∣taining to the kingdom of God. And when the Holy Ghost came, they them∣selves, to whom the Apostle here writes, could testifie the wonderfull variety of spirituall gifts that were poured on be∣lievers.

But because we imagine that to feel a thing is far more considerable for our sa∣tisfaction 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 in∣stance for all) when he himself rose a∣gain from his grave, they not onely discoursed with him, and saw him eat and drink, and beheld him severall times and in severall 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 argu∣ment of the Eternall Life which was with the Father, but was hereby made

manifest unto us; for it proves his resur∣rection, and that is a proof of ours.

Now they having thus heard, and seen, and beheld, and handled these things, how could they chuse but publish that Jesus is the Authour of Eternall 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 parta∣kers, 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 under∣standings; (as it appears by their wri∣tings 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 re∣corded, conversed with our Saviour after he rose from the dead; (as there are no Writers in the world deserve credit, if they do not;) nay, if they deserve more credit then 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 manife∣sted most apparently to them, and they had reason to bear witness of it, and shew it to us: And we cannot but rest satisfied that it is the will of God to give Eternall 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 ancestours would become void; and present posses∣sion would be the onely title they could have to their estates.

But for our farther satisfaction, let me briefly shew, that the APOSTLES gave a continued Testimony to this truth, all the three ways whereby St. John saith He came, by WATER, by BLOƲD, 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 Eternall Life. To which if you adde the holiness of their Life, which is ano∣ther part of this Testimony, you cannot think that men of such sincerity in all o∣ther things would have affirmed so con∣fidently 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 ex∣traordinary contempt of all present things, even of life it self, as you shall hear, plain∣ly shewed they were not merely big words which they spake, of being with God and our Saviour, to see the Glory which the Father had given him; but things which they heartily 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 perswade those who were the dearest to them to doe so too; if they had not had an assurance, upon such grounds as were apt to convince others as well as them, of the recompence they should meet withall 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 chie∣fest 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 faithfull 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 chearfull 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? Reade St. Paul's description of himself to Timo∣thy, (2. iii. 10, 11.) who he says

had fully known his doctrine and manner of life, (not onely 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 le∣nity towards offenders, his charity to all Christians, his patience under trou∣bles 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 tra∣vels. xvi. 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 ima∣gined others so senseless, as that he might without any reason propound this exam∣ple to Timothy for his imitation? How came they to be so stupefied, as to chuse 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 buffetted, they had no cer∣tain 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 off-scouring of all things. Which things no body in his wits can think men of their understanding would have en∣dured, 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 eternall mansions in the heavens, and known that they should inherit a blessing, and be made more honourable and glorious with

Jesus for ever, then the World for the present could make them vile and con∣temptible.

These things are so clear, that the bare recitall of them is sufficient to satisfie us they were no deceivers, nor men of light belief, who took things upon trust with∣out good evidence; but had the greatest reason to endeavour to baptize all Nati∣ons 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 BLOUD 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 bloud to the Service of Christ, if he pleased to command it. Whereby they sealed to this Truth; and shewed they were so far from doubting of immortall Life by the Lord Jesus, that they unfeignedly desired to be dissolved and to be with him. Witness St. Stephen, who was sto∣ned because he said he saw the Lord Je∣sus in the highest glory; which he was

never more assured of then when he died, for then he recommended his Spirit to him, as our Saviour had done his to God the Father. Witness Antipas, a faithfull Martyr. Witness all those Souls whom St. John saw beneath the Altar: who had all learnt 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 im∣mediately adds, He that endureth to the end shall be saved. x. Matth. 21, 22. These few words were a sufficient incouragement 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 Gospell. For the which cause, saith St. Paul, I suf∣fer these things, and am not ashamed; for I know whom I have believed, and am per∣swaded 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 Gospell; which he endured, as he adds in the next Chapter ver. 10. for the elects sake, that they also might obtain the Salva∣tion that is in Christ Jesus with eternall glory. The Apostles nothing doubted that they themselves should obtain Salva∣tion and immortall 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 faithfull 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 Dis∣course of St. Paul 1 Cor. xv. 30, 31, 32. where he alledges this among other rea∣sons, 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 Chri∣stian Religion would not have been such fools, as to have suffered in that manner they did, had they not seen plain demon∣strations

of this truth. For they were so miserably treated, that they carried their lives in their hand; and were eve∣ry 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 com∣mon with the Pagans then to cry, Christi∣ani 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 * 1.18 the Lawyer:) or at least he ran as great hazzards 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 Ec∣clesiasticall Story, that were condemned.) And it was for no other cause but this, that he preached Jesus and the Resurrec∣tion. How could they think him so sense∣less, as to put his life in such danger upon this account, if he was not fully perswa∣ded 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 carelesly; especially such a thing as this, quite con∣trary 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 undenia∣ble 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 testifi∣ed. This was sufficient not onely to sa∣tisfy them, but to satisfy the rest of the world, that Jesus, as they said, was alive,

and made the Lord of all: who was rea∣dy at hand on all occasions to bear wit∣ness to this Truth when they preacht it, that he would give Eternall Life unto his followers. This power of the SPI∣RIT going along with them was a thing so notorious, that the Pagans in some places cried out, the GODS 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 won∣derfull 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 * 1.19, 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 smoak from ascending in a straight pillar towards heaven; &c. But forty years before the Sanctuary was destroyed, all these Mira∣cles ceased; according to that of the Psal∣mist, (which they apply to this busi∣ness * 1.20,)

We see not our signs, nor is there any prophet to tell us how long. lxxiv. 9. When the veil of the Temple was rent in sunder, God, who dwelt 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 nota∣ble sign that Jesus was Christ, and alive from the dead, by whose power the A∣postles professed to doe all their wonder∣full works.

By these they proved that he was ex∣alted at God's right hand, and sate, as he said he would, on the throne of his Glo∣ry. And their proof was the stronger, be∣cause there was no great thing done (as formerly there had) but onely what was wrought by their hands; who reigned now with him as so many Princes, and sate on twelve thrones judging the twelve tribes of Israel. xix. Matth. 28. xxii. Luk. 30. They were supreme Governours (whose office it is to judge) in the Church under our Lord Christ, it plainly appea∣red by the mighty power wherewith their Gospell was accompanied. Which came, as St. Paul tells the Thessalonians, not

in word onely, 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 enquire what was the effect of it, he tells us, that they were perswa∣ded 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 wonderfull opera∣tions upon the sick, nay upon the dead, and by gifts of the Holy Ghost, that Je∣sus was raised from the dead, and posses∣sed of Eternall life in the heavens; from whence he will come to bestow it upon the faithfull; whom he will never susser to perish, but rescuing them from de∣struction, make them ever happy with himself.

And whosoever afterward revolted from this Faith, I may adde, and set them∣selves to oppose it, the Apostles shewed 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 Resur∣rection, were reclaimed from their errour 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 disbe∣lieve what the Apostles taught in this matter, contradicted and blasphemed it. Two of them are named in the 2 Tim. ii. 17, 18. Hymeneus and Philetus, who taught that the Resurrection was past, and conse∣quently 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 spirituall resurrection from a state of sin to the life of godliness, (Rom. vi. Col. iii.) which they supposed all Chri∣stians had already felt; these men fansied there was no other, affirming the resur∣rection was past, and none to come. If they had onely doubted of it, the Apo∣stle, it is like, would not have so sharp∣ly punished them, no more then he did the Corinthians: But they blasphemed, as

he expresly 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 prea∣chers 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 Devill, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as unto a publick Executioner, to torture and scourge them. They are the words of St. Basil * 1.21, with whom agree divers o∣thers of the ancient Doctours; who think the Apostle speaks of surrendring such persons into his hands, that he might in∣flict bodily diseases or pains upon them, to humble and bring them down to sub∣mit to the Apostolicall doctrine, when they felt the miraculous effects of their Authority. For that's the reason this punishment is called delivering up to Sa∣tan; because it visibly appeared by some plagues on the body, that they were faln under his power, by being thrown out of the Church. He was as a common Galoer and Executioner in a City or Kingdome; the Apostles as the Magi∣strates and Governours, (as was said be∣fore,)

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 Evill spirit, who blasphemed the Christi∣an Religion. There was then no other power in the Church to correct and pu∣nish them for so high a crime; and this being done by the power of our Lord Je∣sus Christ, (as you reade 1 Cor. v. 4.) was a notable testimony of the SPIRIT to the truth of Christianity, and bad all men beware how they spake evill of this holy Doctrine: especially of this fundamentall 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 Devill.

There is a great deal of difference, it is observed by Tertullian * 1.22, between an An∣gel of Satan sent to buffet a man; and be∣ing 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 blas∣phemers, and other horrid offenders, for their cure. But both served to give a testimony to our Saviour, and to settle the hope of immortall Life. For by the Angel of Satan which buffeted, that is, disgraced and vexed St. Paul, a great ma∣ny ancient Writers * 1.23 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 withall. Alexander the Coppersmith, (saith St. Chrysostom,) who did St. Paul so much mischief, Hymeneus and Philetus, all those that set themselves against the Gospell, cast him into prison, beat him, drove him out of their cities, were Ministers of Satan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they did Satan's business: who by such instruments laboured all he could to dis∣hearten the Apostles, and hinder the free

course of the Gospell. Here now appea∣red 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 pre∣vailed, and advanced the Kingdom of Christ, by whose powerfull grace they endured all hardships and distresses cou∣rageously: 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 a∣gainst 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 in∣firmities, and reproaches, and necessities, and persecutions, and distresses, which that Angel of Satan stirred up against him: ver. 9, 10. That was all the Devill got by his ill usage of him, which onely gave the Apostle matter of glory. For when our Saviour pleased not to grant his desire of having this Angel removed, but onely told him his grace should be sufficient for him; immediately he adds,

that he would gladly glory more then ever in his afflictions. Which plainly shews, both what he meant by that Angel of Sa∣tan; and how much hereby the Christi∣an 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 superiour to all the power on earth, and the powers of the air too; who conspired to beat him down and op∣press him. All the art in the world could not so declare the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the un∣utterable words St. Paul heard, (which the impious Cainites and Gnosticks * 1.24, in a Book of theirs called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣cerning 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 im∣printed in his Mind.

And that other power of Christ, where∣by the Apostle delivered up high offen∣ders to Satan, (that he might inflict plagues and diseases or aches and pains on their bodies,) as evidently shewed 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 al∣ledges this power as a proof of his autho∣rity, 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 mor∣tall 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 then he did; we shall live with

him by the power of God toward you; that is, make you feel, that as he is a∣live, (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 in∣solence.

Which plainly shews, that these Apostolicall censures had most migh∣ty 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 ter∣ribly then when they were in such a weak (that is, afflicted) condition, that it tempted some people to contemn them. Then they shew'd their power, and made it appear that, as he, who was crucified, li∣ved; so did they, who were persecuted and despised: being armed with divine weapons or engines, which were mighty through God to batter down the stron∣gest holds; subverting the pitifull rea∣sonings of such as Hymeneus and Philetus, and making every proud conceit stoop, which advanced it self against the Chri∣stian 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 Mini∣sters

of Jesus Christ. Who in their exter∣nall 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 then he did. For this Aposto∣licall Rod, as he calls it 1 Cor. iv. 21 * 1.25. was like the rod of God in the hand of Moses. It did miraculous things by in∣flicting terrible punishments, for which no cause but his heavy censure appeared, on those who contradicted and blasphe∣med: 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 learnt two things, * 1.26 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 per∣sons, and the punishment in an instant was inflicted. These things were suffi∣cient to astonish the most stony hearts; and to perswade them firmly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they were not words of deceit which the Apostle spake, but that God was certainly with him, and that the mystery which he preached was true and holy.

O the wonderfull 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, * 1.27 were men of no account, mean fishermen and such like ru∣stick people. True; and we adde more∣over, 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 then the whole World. For these idiots, these rusticks, these illiterate men, were too hard for the wise, and overcame the mighty, and

perswaded 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 fisher-man, a tent-maker, a publi∣can, 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 spea∣kers, 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 customes 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, O∣ratours, Laws, Judgment-seats, all man∣ner of Punishments, a thousand sorts of deaths. But all these were no more able to stand before the breath of these poor Fisher∣men, then the small Dust before the blast of powerfull Winds.

How came it about that the weak thus overcame the strong? that twelve naked men not onely encountred, but vanquisht those that were so well armed? If you should see twelve men unskilled in warlike affairs,

and not onely unarmed, but weak in body, attack an infinite host of well-disciplin'd and well-appointed souldiers, 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 trophee's of the Apostles are far more admi∣rable. For it is not so strange for a naked man not to be wounded, as for an obscure; an illiterate person, a fisher-man, to baffle so much wit and eloquence: and not to be hindred in their preaching, neither by their own small number and poverty, nor by the dangers they met withall, nor by the prepossession of custome, nor by the austeri∣ty of the things they commanded, nor by daily deaths, nor by the multitude of those that were in errour, nor by the dignity of those that miss-led them.

Who would not admire that mouth of St. * 1.28 Paul by which Christ was preached; and a light broke forth more amazing then lightning, and a voice more terrible, even to Devils, then 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 stopt the mouth of tyrants, it silenced the tongues of Phi∣losophers, it brought the world near to God, it perswaded Barbarians to Christian wise∣dome, it set all things in order on earth, and had a power also in heaven; binding whom it would, and loosing there, according to the power given him. As a lion let loose among a company of foxes, so did he fall upon the societies of Daemons and Philoso∣phers: and like a thunderbolt struck through all the armies of the Devill; who was so a∣fraid of him, that he trembled at his sha∣dow, and ran away if he did but hear his voice. He delivered the incestuous Co∣rinthian to him, being far distant from the place; and again he snatcht him out of his hands, being perfectly acquainted with his devices. And in like manner he taught others by the same severity, not to blas∣pheme.

But let us not content our selves merely to admire him; let us not onely be asto∣nisht at him: let us imitate and follow him. What though we cannot doe 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 ex∣cellently, but live no better then others; we gain nothing. For unbelievers do not mind what we say, but what we doe; say∣ing, Do thou first of all follow thine own words, and then perswade others. For if thou tellest us of millions of good things in the other world, but art so intent up∣on the things of this, as if there were no other; we believe thy works rather then thy words. For when we see thee greedy to snatch other mens goods, bitterly bewai∣ling thy friends deceased, and in many o∣ther things offending, how shall we believe thee that there is a Resurrection? Thus unbelievers are hindred from being Chri∣stians.

And therefore having seen how glorious our Saviour is, * 1.29 being instructed in his Re∣ligion, and made partakers of so great a gift, let us lead a life agreeable to our princi∣ples; that so we may injoy those good things which Christ hath promised. For He there∣fore

appeared, not onely 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 then can be expressed, who shall be thought wor∣thy 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 then 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 one∣ly be cast into outer darkness; but there burn perpetually, and miserably consume, and gnash their teeth, and suffer a thousand o∣ther 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 tribunall. 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 loving-kindness of Christ Je∣sus; by whom and with whom to the Fa∣ther and the Holy Ghost be glory world without end. Amen.

Notes

• * 1.1

  Talmud Bab. Tit. Sanhed. c. vi.
• * 1.2

  Vid. Scipion. Gentil. ibid.
• * 1.3

  Not. miscell. cap vi. p. 176.
• * 1.4

  Vid. Vcy: 〈◊〉〈◊〉 de 〈◊〉〈◊〉 bil. L. i. c. 16.
• * 1.5

  Orat. x. p. 173.
• * 1.6

  Sepher C••sri part. 3. § lxv. Tzemach David ad An. 498••.
• * 1.7

  Vid. Chap. viii. p. 501.
• * 1.8

  Mr. Thorndike Rights of the Church p. 95. 310.
• * 1.9

  Vid. Coch. exc. Gem. Sanhedrin c. xi. n. 30.
• * 1.10

  Nazianz. Orat. 33.
• * 1.11

  Vid. Jo. de Voysin de Jubilaeo L. i. cap. 16.
• * 1.12

  L. viii. adv. Ma∣themat. p. 312.
• * 1.13

  Epist. 100. ad Euodium.
• * 1.14

  Euseb. Hist. Ec∣cles. L. vi. c. 37.
• * 1.15

  Haeres. lxxv. n. 7.
• * 1.16

  Hem. xli. in 1 Co∣rinth. p. 524.20.
• * 1.17

  H••m. i••. p. 453 35. 454. 10.
• * 1.18

  L. v de receptis sentemiis.
• * 1.19

  Pirke Avoth cap. v.
• * 1.20

  Talmud Bab. in Joma apud Raimund. p. 297.
• * 1.21

  Homil. in princip. Proverb. p. 439.
• * 1.22

  L. de Pu∣dicitia, c. xiii.
• * 1.23

  S. Chry∣sostom. Theodo∣rer. Pho∣tius apud Oecumen. Ambros. Theophy∣lact.
• * 1.24

  Epiphan. Haeres. xxxviii.
• * 1.25

  Vid. S. Chryso∣stom. in loc.
• * 1.26

  Encom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.27

  S. Chry∣sost. Hom. iii. in 1 Co∣rinth.
• * 1.28

  Id. Ho∣mil. ult. in Ep. ad Roman.
• * 1.29

  Id. Homil. xii. in Jo∣han.