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 ...

II.

But that we may understand how much we are indebted to him, and thereby be∣come more sensible of his wonderfull Love, give me leave to shew, as briefly as I can, how little the world knew, be∣fore our Saviour came, of this Happiness which he hath revealed to us: and how

much his loving-kindness hath aboun∣ded towards us more then to his more peculiar people in former days; whose love notwithstanding he expected should be intirely devoted to him and his ser∣vice.

It would be very easy to shew, were there not danger of making this Treatise too big, how weak all the reasonings of the Philosophers were about this mat∣ter; and in what uncertainty they left men after they had written whole Books on this Subject. Among all those who endeavoured by humane argumentations to find it,

there were but few (as St. Au∣gustine truly observes ) that could, and they but scarcely, arrive at the knowledge of the immortality of the Soul; though men of great wit, and abounding with leisure, and instructed in the most subtill pieces of learning. And when they had resolved, says he, that it was immortall, they could not find a settled blessed life for it. But ma∣ny of them thought it returned again to the miseries of this life. And they who blusht at this, and placed the Soul in immortall blessedness without the body, destroyed their own opinion by

the revolution which they fansied of all things back again, after a certain period of time, to that condition wherein they were before:

As he shews more fully in his Book of the City of God . There is nothing truer then that of St. Paul, ii. Eph. 12. that they had no hope, viz. of the Resurrection and eternall Life. For, to say nothing of the Resurrection, (to which they were perfect strangers,) some of the greatest Philosophers denied the immortality of the Soul. Socrates him∣self, the very best of them, was not con∣fident of it; but left it in doubt as a thing uncertain. Nor was Aristotle more assured; no nor Tully and Seneca: who could not by all their reasonings attain a sure and well-grounded hope of it; but were forced to confess, after all their dis∣quisitions about the Soul, that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , it is one of the most difficult things in the world to receive any belief or certain knowledge about it. All that they said was conjecture, and very weak, very uncertain, and sometimes very extrava∣gant. Which shews in what a mist they were, without the light of Divine revela∣tion, which we by God's great grace injoy.

They themselves seem to be sensible sometimes of the want of an heavenly Guide, to conduct them with more cer∣tainty to the knowledge of that hap∣piness which they desired; as any one may see in Plato's Dialogue on this Sub∣ject. Where Socrates his arguments for immortality, just before he was going to die, have so little force to conclude any thing certainly; that Simias had reason to say, it is either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impossible, or a thing extream diffi∣cult, to know any thing clearly of it in this life.

But a man must chuse the best reasons he can find, which are least liable to exception; and he must venture to embark himself in these, and sail by them through this life: unless he can be so happy as to be carried safer and with less hazzard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, , in a su∣rer stedfast chariot,

of some divine word, that is, or revelation. Which is a plain acknowledgement that this onely can give us perfect security, and satisfy us so as to take away all doubt. And this God hath granted to us Christians, to whom he hath spoken in these last days by his Son, and given this Record of him, that

Eternall Life is in him. And therefore Lactantius might truly say

Immorta∣les esse animas Pherecydes & Plato dis∣putaverunt; haec verò propria est in no∣stra Religione doctrina. Pherecydes and Plato disputed that Souls were immor∣tall; but it is our Religion onely that teaches this as its proper lesson. For to know what is true is in no man's power, but his that is taught of God.

And their arguments, he shews in the next Chapter, were so weak, and so much there was to be said with equall proba∣bility on the other side, that Tully, after all things weighed on both parts, con∣cluded he knew not what to say but this, Harum igitur sententiarum, quae vera sit, Deus aliquis viderit; Which of these opini∣ons therefore are true, God onely knows. And in another place, Both these opinions have learned Authours; but which is cer∣tain, cannot be divined. In the next Chapter also but one he brings ano∣ther such uncertain resolution of the same great man; who says, We should go confidently to death, in which we know there is either the greatest good, or no evill.

But what this Summum bonum greatest good was, they were still to seek. When they had supposed their Souls to survive their bodies, they had no certain know∣ledge what the happiness of their future state should be; but miserably wandred in the darkness of their imaginations, as their severall fancies led them. We need onely take the fairest descriptions they have left us of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, coun∣try of the pious, to satisfy us how little men could know, when they had onely their own thoughts to direct them, of the state of the other World. Gobryas, in a Dialogue ascribed to Plato , says,

that it is a region where the seasons of the year abound with all manner of fruit, the fountains gush out with the purest water, the fields are cloathed with all kind of flowers, and where there are Schools of Philosophers, The∣atres of Poets, Musick and Dancing-schools in perfection; together with the neatest Banquets, all sorts of Dain∣ties springing up of themselves, a sweet easy life without any mixture of sorrow or grief: for neither the winter nor summer are there in excess, but a well∣tempered air illustrated by the softest

beams of the Sun: and there they that are initiated in the Mysteries have the preeminence, and rightly perform the ho∣ly offices.

Which is not much different from the Paradise which the disciples of Mahomet expect; who cannot raise their minds higher then the things they best fansy in this World. Which makes them, being forbidden by their Law the drin∣king of wine here, to reckon this among the pleasures of the other world, that they shall have liberty there to drink as much as ever they will, and be in no danger of intoxication. For the wine of Paradise, the Alcoran says, doth not make men drunk, as ours doth; but pas∣ses away all by sweat, which smells as sweet as any Musk.

Which I mention for no other end, but to shew how stupidly blind men are, when they are left to walk in the ways of their own hearts: and how deeply we are indebted to the exceeding great love of God; who, when he saw the minds of men too weak to comprehend such things, and that they stood in need of a Divine Teacher, (as Clemens Alexandri∣nus speaks,) was pleased, in his infinite condescension, to send one from the very

place, his own dear Son from heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both the Teacher and the Giver of that possession of Good; the secret holy token of that great Providence, which took care, when men had lost themselves in vain imaginations, to lead them right by Him, who is the Way, the Truth, and the Life. Who hath made that certain, which was dubious; and that plain to every body, which was the hardest thing in the world to know before: and bids us lift up our Minds to God himself, with whom he dwells, and to whom he will bring us; that we may rejoyce in his Love for ever, in the happy company of Angels and good men, and in that place of which the Divine Majesty is the glory.

And it was but needfull, we shall see, he should send us such a Conductour; when we consider how little even they who were instructed by God himself un∣derstood of this Eternall Life, before our Saviour appeared.

It cannot be denied that the greatest part of the Jews, before our Saviour's coming, did expect the Resurrection of the dead, and Eternall Life. v. Joh. 39.

xxvi. Act. 6, 7. And their pious Ancestors before the giving of the Law, (xi. Heb. 9, 10, 16, 26.) as well as after, (ver. 35.) sought an heavenly country, and had re∣spect to the recompence of reward, and refused deliverance from their tortures, that they might obtain a better resurrecti∣on. And their Writers in all Ages have spoken much of the World to come; where∣by they understand sometimes the days of the Messiah, and sometimes the future State which we expect after death. All this is true; but it is as certain,

I. That they had no such express pro∣mises of these things, either in the Law or in the Prophets, as we have in the holy Gospell. Where do you reade one such saying as this (which we frequently meet withall) in the whole Law of Moses; Verily, verily, I say unto you, He that be∣lieveth on me hath everlasting life. I am the living bread, which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world? vi. Joh. 47, 51. Pro∣mises indeed of the good things of this world are very rife, to those that dili∣gently keep God's commandments; to

whom he says, I will give you the rain of your land in due season, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send grass in thy fields for thy cattel, that thou mayest eat and be full. xi. Deut. 14, 15. Which is repeated again more largely, xxviii. Deut. 2, 3, &c. And all these blessings shall come upon thee and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shalt thou be in the fruit of thy body, and the fruit of thy ground, &c. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. But in what place do you find any such promises as these: BLES∣SED are the poor in Spirit; for theirs is the kingdom of heaven: Blessed are they that mourn; for they shall be comforted: Blessed are the pure in heart; for they shall SEE GOD: Blessed are they that doe his commandments, that they may have right to the tree of life: with such like? of which the New Testament is so full, that a little time will not serve to number them all. v. Matt. 3, 4, 8. xxii. Rev. 14.

Alas! when their Writers undertake to prove the life of the World to come out of their Law, it is out of places so far from the purpose, that this endeavour is a plain confession they have no express promises of it, but are fain to squeez the words to speak that which is not in them. Shall I give a few instances of this truth? Joseph Albo, a famous man of that Nation, and of good reason, from that place, xiv. Deut. 1, 2. Ye are the children of the Lord your God; ye shall not cut your selves, nor make any baldness between your eyes for the dead: For thou art an holy people, &c. thus fetches about his discourse.

Be∣hold, one would think the quite con∣trary should be concluded. They should the rather mourn and grieve, be∣cause they are the children of God: as the Son of a King is more to be la∣mented when he is dead, then the child of an ordinary man. But the true interpretation is, as if he had said, See∣ing the most Blessed God is holy, and his Ministers are holy; thou also art an holy people. All things are joyned to that which is like themselves: and therefore without doubt your Soul is joyned to the Angels, because it is ho∣ly

as they are holy: for which cause you must not cut your selves for the dead, nor mourn more then is fit. And this teaches us, that there is a blessed immortality for the Soul after death.

Such is his conclusion from those words: which rather teach us, how hard it is to find anything in the Law to that purpose; and how much we are bound to magnify the love of God for the revelation of his blessed will in the Gospell. He argues something better when he gathers it from those words, xxxii. Deut. 47. where he saith there is a twofold happiness or re∣ward spoken of; one spirituall, [it is your life,] the other corporall, because it is said, through this ye shall prolong your days. And yet, so weak and infirm are their reasonings that, at another turn they shall prove Eternall Life from this promise of prolonging their days; though it be expresly added, in the land which the Lord thy God giveth thee. For there being the letter Jod wanting in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Fifth Commandment, where God promises to prolong their days, they conclude that there is no prolongation of days in this world, but it belongs to the next. Nor can he find any clearer place to prove the Resurrection of the body,

then that in the same book, xxxii. Deut. 39. I kill, and I make alive. Nay, our Lord himself alledges a place for it, which was but dark till he illustrated it, and proved, by consequence, not an express promise, that Abraham, Isaac and Jacob should be rewarded by him who called himself their God.

But we cannot, I think, learn this truth better from any then from Philo, a man much excelling all the modern Jews; who could find no places to this purpose plainer then those cited by Albo; some of which he alledges, and adds others no less weak and obscure. Such as that iv. Deut. 4. But ye that did cleave unto the Lord, are alive every one of you this day. They that were good, says he, Mo∣ses onely acknowledges for the living; and he witnesses to them immortality, by adding, ye are alive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this day. For this to day is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, world without end. If he could have met with any plain promises, who can think that a man of his parts would have used such sancifull proofs as this? And yet this place I find R. Ga∣maliel most relied on, when after a long dispute with the Sadducees, who would

not be satisfied that the Resurrection could be proved out of the Law, he at last referred them hither . But he ex∣plained the words thus, As ye are all a∣live to day, so you shall live also in the world to come. For he supposes some of those whom Moses speaks of were dead, and yet the text says they were alive; because their union with God, by clea∣ving to him, made them immortall. Which is not much better then the next proof which follows in Philo, who fansies that in x. Lev. 2. where it is said, Nadab and Abihu died before the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the tokens of their immortality is proclaimed. And that to say, they died before the Lord, is as good as to say, they lived; for it was not lawfull to bring a dead thing into the presence of God. And this, says he, is that which the Lord present∣ly adds, I will be sanctified of those who draw nigh to me: for the dead, as it is in the Psalms, praise not God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the work of the living.

Just thus he proves in another Book , with the like force, that Abel lives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an happy life in God, because the Scripture saith the voice of his bloud cried out against his

wicked Brother. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; how could he be able to speak, if he was not in being? An argument which rather proves, Moses spake nothing clearly of these things; for if he had, this Writer would not have contented himself with such slender infe∣rences. Which are as weak as that of R. Johanan, who proves the Resurrection from that in xviii. Num. 28. where they are commanded to give the Lord's Teru∣mah to Aaron the Priest. Who did not live, saith he, to enter into the land of Canaan; and therefore must be raised a∣gain to receive the portion of the Lord in that good Land. And yet this is as strong an argument as that of R. Solomon, who concludes it merely from the two Jods in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ii. Gen. 7. where it is said, the LORD God formed man, &c. This signifies, says he, that man must be formed twice; once in this world, and once in the next at the resurrection of the dead. There are more of this nature in the Gemara of the Sanhedrin , which I shall not trouble the Reader withall: but onely note, that the weakness and uncertainty of these proofs make the Sa∣maritans brag of the advantage they have of the Jews; because they say, in their

Pentateuch (which therefore they would have to be the true copy of Moses his Law) there is an express text to prove the Resurrection and the Life to come, which the Jews cannot shew. So desi∣rous were all that had the possession of these Books, to find these Truths plainly recorded there; which even those words, which the Samaritans pretend to be a part of their Law, do not contain. All is dark and doubtfull, after their best glosses and inferences; and we can con∣clude nothing certainly, but that God did not reveal these things to Moses, who was sent to make a covenant of another nature with the Israelites. Whence it was that they were so much disputed by a great party among the Jews, as every bo∣dy knows; the Pharisees affirming, and the Sadducees denying. Which left the minds of the multitude in much doubt, while they saw these two Schools so re∣solutely opposing one the other.

And if we pass from the Law to the Prophets, especially to the Prophet Isaiah, who (as Abarbinel says in his Preface to him) speaks more clearly of the Resur∣rection of the dead then all the rest, we shall not receive much greater satisfaction.

For the places from whence it is dedu∣ced do so evidently belong to another sense in the first intention of the Prophet, that it forces us to confess this Doctrine was but obscurely delivered in those days; and that we could not have been certain of any other sense, without the benefit of a Revelation. The proofs which Abarbinel brings are, xviii. Isa. 4. xxiv. 18, 21, 22, 23. xxv. 8. xxvi. 19. lxvi. 8, 14, 24. and such like: which when we have seriously examined, it will excite us with the greater admiration to acknowledge the infinite grace of God towards us; who do not see these things through shadows, nor have need of long discourses to extract this heavenly Doc∣trine out of our Books, but in express terms reade, So God loved the world, that he gave his onely-begotten Son, that whoso∣ever believeth in him should not perish, but have everlasting life. iii. Joh. 16. And this is the promise that he hath promised us, even ETERNALL LIFE. 1 Epist. ii. 25. What is there in all the Prophets like to this, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whoso∣ever liveth, and believeth in me, shall never die? xi. Joh. 25, 26. The clearest place is

that in Daniel, xii. 2. And yet, if we reade the words going before, (not to say Mr. Brightman , Grotius, and other learned Writers upon the place,) we shall not be able to deny that he is speaking of a particular Resurrection, from excee∣ding great oppression, to a long state of prosperity. Which typified indeed in a very admirable manner (as Ezekiel's dry bones and many other things did) the state of the Generall Resurrection and eternall Blessedness; but did not plainly reveal it. This was reserved for our Lord Jesus Christ, who brought life and im∣mortality to light by his Gospell; and o∣penly proclaimed, that ALL (not MA∣NY, as it is in Daniel,) that are in their graves shall hear his voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damna∣tion. v. Joh. 28, 29.

II. But we shall see more reason to bless the infinite goodness of God to∣wards us Christians, if we observe, as we may easily from what hath been said, that as they wanted the express promises which we have; so what they understood of the nature of this Felicity, by the light

they enjoyed, was but very dull in com∣parison with what is revealed to us. Who can see more even in their Books then they could do themselves; and find out that by the light of the Cospell, which was wrapt up in dark figures and clouds under the Law and the Prophets. As they saw Christ in Isaar and in a Lunb; so they beheld Heaven under the figure of Paradise, and in a Land flowing with milk and honey, and in the ••••oly city, and the Temple of stone; the greatest glory whereof was, when it was filled with the cloud. 1 King. viii. 10, &c. But now in the Church of the New Testament there is no Temple, but the Lord God Almighty and the L••mb are the Temple of it. xxi. Rev. 22. And he saith not now, I will dwell in thick darkness; but, as it follows there, ver. 23. the glory of God inlightens the Church, and the Lamb is the Light thereof: who hath made us with open fa••e to behold his glory in the heavens; and gi∣ven us full assurance that we shall be chan∣ged into the same image, from glory to glory: 2 Cor. iii. 18. This he published so clearly, that the dullest and most illiterate fouls saw there was no Master comparable to him, who had the Words of ••••ernall life; and by his Death, Resurrection and Ascension,

opened to all believers the Kingdom of hea∣ven. That's a word St. Austin confesses he could not find in all the Old Scriptures; and St. Hierom says the same. There are Testimonies there, saith he, of Eternall life, whether plain or obscure it matters not: (though the places he alledges would have been obscure, if we had not been inlight∣ned, before we reade them, by the Go∣spell:) but this Name of the KING DOM OF HEAVEN I can meet withall in no place: Hoc enim propriè pertinet ad revela∣tionem Novi Testamenti; For it properly be∣longs to the Revelation of the New Testament. And it is a word, as the Authour of the An∣swers ad Orthodoxos teaches us, which doth not simply siguifie the Resurrection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the state of things after the Resurrection, when we shall be so marvell ously changed, as to be fit companions for the Angels, and reign with our Saviour in his glory.

Of which things the Jews have now so little knowledge, that they expect one∣ly to rise again to feast here upon earth with the M••ssiah whom they look for; and after they have spent some years in the enjoyment of the good things of an earthly Paradise, then they think their

bodies shall die, and their Souls onely live for ever Let any one that is able but reade what Manasseh ben Israel hath writ of the Resurrection; and he will find it such poor stuff, that the best use that can be made of it will be, to put our selves in mind how much we stand inga∣ged to the Divine love, for acquainting us so plainly with the Happiness he will give us at the Resurrection of our bodies to an immortall life. Our Saviour, indeed, saith they might have learnt better out of the Scriptures, then to imagine there will be eating and drinking and marrying after the resurrection: but there was none of their books could teach them that we should be companions of Angels, and shine like the Sun, and see God, and be coheirs with Christ, and such like things; which by the Gospell are now so clearly discovered to us, that the most ignorant know more then the wisest that want this Revelation.

R. Tanchum (who would fain prove the life of the World to come from the words of Abigail, who speaks of the bin∣ding David's Soul in the bundle of life, 1 Sam. xxv. 29 .) observes, that this Mystery, which was a stranger to mens understandings in other nations, and far

remote from their thoughts, to the know∣ledge of which none but very wise men came, by much labour and exercise, and after long disquisitions and difficult rea∣sonings, was known then among the Jews, and manisest even to the Women. An argument, saith he, that wisedom was much spred in our Nation, and that, as Moses speaks, iv. Dent. 6. we are a wise and understanding people. Which is far truer of the Disciples of the Lord Jesus; among whom even the most simple are taught such things, as (whatsoever such a wise woman as Abigail may be suppo∣sed to understand in ancient days) their greatest Doctours have been so ignorant of since, that we see the words of Isaiah xxix. 14. sulfilled in them, The Wisedom of their wise men shall perish, and the un∣d••rshanding of their ••••ndent men shall be hid. Where is the wise? (as St. Paul tri∣umphs over them, 1 Cor. i. 20, 27.) where is the S••••••••? where is the disputer of this world? God hath chosen the foolish things of the world, to confound the wise. Made use 〈◊〉〈◊〉, of such men as the World, for wa•••• of humane learning, accounted no better 〈◊〉〈◊〉 fools, to publish so clearly and with such evidence the doctrine of Lternall Life; that it may justly make

men of the greatest repute for learning blush, who could not speak one wise word about it.

But suppose them all to have been in∣dued with a clearer sight then indeed they had of the Life to come; yet of the Bles∣sedness which God intends for us there, that of St. Paul (1 Cor. ii. 9.) will still be true; Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. There is a passage in the Prophet Isaiah very like this, lxiv. 4. which the Jewish Doctours themselves expound, in the mysticali sense, of the future life; and from thence St. Paul is supposed to have borrowed these ex∣pressions. Though the very words ••••••m∣selves of St. Paul being found in the Apo∣cryphall Book of Elias, it is probable, as Grotius thinks, that this was grown a common saying among the Rabbins; who had been taught, by ancient tradition, to expect such things in the days of the Messiah, as never any eye had seen, nor ear heard, nor had entred into any man's heart to conceive. Which is verified in the whole Revelation of God's will in the Gospell; especially in this part of it.

No man had so much as a thought or a desire of such things as God hath done for us, and intends to doe by our Lord Jesus. That he should send from heaven his own Son, his onely-begotten Son, begotten of him before all worlds, to be incarnate of a pure Virgin, to die for our sins, that he might rise again to sit at God's right hand, where our Nature shines far brighter then all the glorious host of heaven, are such things as they had no imagination of who expected the coming of Christ. Much less did they think of being so promoted by him in his heavenly Kingdome, that they should at last arrive at the same glory; and this clod of earth should be lifted up to the dwellings of Angels, and there be fashi∣oned like unto the glorious body of Christ himself. These are things, as St. Austin you heard said before, which are proper to the revelation of the Gospell; wherein we reade this unheard-of love so plainly, that every child may understand it. But without this revelation, even they that have got the words sink into the dullest and most gross apprehensions of the future State. The Mahometans use these very words to express the felicity they expect in their Paradise; saying, God hath pre∣pared

for his servants such things as eye hath not seen, nor the ear heard, nor have come up into the heart of man . But they mean onely (as they themselves explain it) virgins with fairer and larger eyes then ever they beheld in this world, and such like things which I am ashamed to name: beyond which these blockish vi∣cious Arabians were not able to lift their minds. They are the words of Maimo∣nides, upon this occasion, who talks more rationally, I shew'd in the beginning of this Treatise, then many of his Brethren: in whom we find conceptions of the state of the other life little less sensuall then these of Mahomet.

Blessed be God therefore, should we say, who hath revealed these unseen, un∣heard-of, inconceivable things to his A∣postles by his Spirit; and made us under∣stand what is the hope of his calling, and what the riches of the glory of his inheri∣tance in the Saints. We can never thank him enough, who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his leve. By whom we understand that flesh and bloud cannot inherit the kingdom of God; but we shall be changed, and made spirituall

and heavenly, after the image of him who is the Lord from heaven.

III. And we are bound to the love of God above all other men in another re∣gard also; because he hath given us such Records, such Witnesses of this Eternall life; far greater then ever the World had seen or heard of before.

When men saw Abel, that first-fruit of righteousness, (as Theodoret calls him,) hastily pluckt by the hand of violence before it was ripe; and his murtherous Brother Cain survive, and take root, and build cities; there was great danger that men should be tempted to think it was in vain to serve God faithfully, there being as yet no hope of the Resurrection to 〈◊〉〈◊〉 mars Souls. And therefore God was 〈◊〉〈◊〉 for this reason, as Theodoret thin••••, to manslate Enoc••, a man whose play ••••••dingly pleased him, to the o∣there world, de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he might comfort the hearts of th••se who resolutely opposed vice, and co••••••nded for vertue, in a wicked Age. And this was apt to revive in all m••••s minds a belief of his Providence, and perswade them that piety never

went unrewarded; but that he who thus honoured Enoch, had taken care to re∣compense righteous Abel. Such was the grace of God to men before the law. And afterward, when the Israelites were greatly degenerate, and faln into Idola∣try, Elias their Prophet was carried in a chariot of fire by a whirlwind into hea∣ven. These things were mighty incourage∣ments to good men, and were apt to con∣firm all in the belief of a future life. But who is there whose name stands upon re∣cord to testify that he saw Enoch snatcht from this mortall life, and taken up to God? And of Elias his transportation, what witness is there more then one, till our Saviour's time; when three of his Apostles beheld him and Moses too (which was more then they knew of) appear in glory? Whereas we have no ••••ss then Six Witnesses, three in Heaven and three on Earth, who many ways te∣stify to us that Jesus is gone into heaven, and (which is more) is on the right hand of God, Angels and authorities and powers being made subject unto him. 1 Pet. iii. 22. All his Apostles likewise saw him ascend thither, and he hath appeared to more then one of them since his supereminent exaltation. What a vast difference hath

his goodness made between us and former times? They beheld something of the life to come in Enoch; justorum translatio∣nem praemonstrans, (as Irenaeus speaks,) who foreshewed the translation of the just: but we see it clearly in the Son of God, who hath promised to take us up to himself. They saw a few beams of this glory in the face of Moses, which shone on them when he came down from the Mount: but we in the face of Jesus Christ; who, all the time he was among men, shone in such illustrious works, that they beheld his glo∣ry, the glory as of the onely-begotten of the Father; and after he ascended to heaven, appeared severall times from thence in a light above the brightness of the Sun at mid-day. What a vast difference is there between our times and theirs? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For faith then was in Shadows, (as St. Greg. Naz . speaks of E∣noch's translation,) and they had not the things themselves clearly revealed to them; as we have by the grace of the Gospell: which, when it appeared, was so bright and full of glory, that it scattered, nay consumed, as the other Gregory speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that duskish umbratick representation in types and figures; and inlightned all pla∣ces

with the beams of that true light, of life and immortality.

And more then this; there is not the least evidence, no syllable of any record which testifies that any of these persons had life in themselves, to give to their friends, or so much as help them forward to Eternall Life. No; nor do they say that others who fear God shall have the same felicity to which they were car∣ried; though their very going thither put pious men in hope of being happy with them in heaven. Whereas we have a∣bundant testimonie in so many words, that Jesus hath life in himself, and is the Resurrection and the Life; that we shall live by him, and with him; that none shall perish who believe on him, nor any be able to pluck them out of his hands; that He himself will raise them up at the last day, and give unto them eternall life. v. Joh. 26. vi. 57. x. 28. xi. 25. vi. 40, 44, 54.

Then indeed, in those old times, was the Infancy of the World; and being little Children, (though they were heirs, yet) they differed not much from Ser∣vants. They knew not what their Fa∣ther

intended for them, nor understood the inheritance to which they were born: no more then a child does what the en∣joyments of a man are, till he come to that estate. Unto that growth we are now arrived, who have the knowledge of God's grace in Christ Jesus. We are now the Sons of God: and though it do not appear (as I said before) how we shall be his Sons hereafter; yet this we know, that we shall be like him when he appears; for we shall see him as he is. And therefore we cannot refrain from crying out again, Behold what manner of love the Father hath bestowed upon us. Let us admire it, let us adore it; for ne∣ver was there such love.

Notes

• L. xiii. De Trinita∣te c. 8. & 9.
• Lib. xii. cap. 20.
• Aristo∣teles L. i. de A••ma c. 1.
• in Phae∣done.
• p. 85.
• L. vii. Divin In∣stit. c. 7.
• in Axio∣cho, p. 371. edit. Ser∣ran.
• Miscell. D. Po••ock. c. vii. p. 300.
• L. v. Stromat. p. 548.
• in his Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Manasseh ben Israel L. i. de Resur. c. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 164.
• Vid. Coch. c. xi. n. 2, 3, 9.
• Ib. & in xx. Rev. 11.
• Tom. vi. L. xix. contra Faust. Man. cap. ult.
• Vid. Jacch••a∣des in viii. Dan. 14. & L'Em∣pereur ib.
• D. Po∣cock. Not. miscell. c. vi. p. 91.
• D. Po∣cock. not. ad Gregor. Abul. Pha∣raj. p. 292.
• 〈…〉〈…〉.
• Lib. v. cap. 5.
• Orat. xx. p. 366.
• Gregor. Nyssen. Hom. v. in Cantic. p. 642.