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 ...

IV.

Let us proceed rather to consider what the matter is, that a Motive in it self so great and so powerfull should have so little power upon mens hearts, to move them to vertue and goodness. One may justly wonder at it, and ask, What is the cause that men are so dull, so sluggish, so backward to doe well, since the reward is so certain, so transcendent; and it is as certain they will miss of it in any o∣ther way but this of vertue and piety? Where is the Violence which the holy Gospel speaks of, and which in all reason was to be expected when the Kingdom of heaven was opened? One would have thought, upon the report of so great a Blessedness, men would have throng'd in∣to heaven; and with eager violence stri∣ven to thrust in themselves before others into such preferment as was offered them in our Saviour's Kingdom. His Disciples, sure, thought that men could not chuse, when they heard such news, but all flock to his fold, and prepare themselves to re∣ceive his blessing. And there have been those * 1.1 who have fansied the Apostles were so possessed with these thoughts, that this

was the reason they were troubled to hear our Saviour say, whither he went, they could not go; (that is, at present; xiii. Joh. 33.) because they imagined all would run so thick towards the Bliss which he promised, that if they went not to heaven with him then, it was to be questioned whether there would be any room left for them, and all places might not be taken up before they came. And to comfort them, our Saviour, say they, bid them not be troubled, for in his father's house were many Mansions: (xiv. 1, 2.) that is, there was room for all comers, though never such multitudes. The dis∣course indeed of our Saviour there shews that this is but a fancy: yet if we consi∣der the haste men make in any other ad∣vantageous offers, and how they will strive to prevent and circumvent one another, to gain any preferment here in this world; they might well think that men would come in as great crowds to heaven, as we have seen them sometime come to Church; and would all run as men do in a race, contending earnestly who should carry away the crown. For bonorum quorundam, sicut & malorum, est intolerabilis magnitudo; the greatness of some goods, as well as of some evills, is

so excessive and intolerable, (as Tertullian, if I forget not, somewhere speaks,) that it weighs down all that can be cast into the scale against it; and suffers not our wills, as you have heard, to deliberate a∣bout it. Whence is it then that we see so little care and concern about that far more exceeding eternall weight of glory? that good which is so vast, that in this state we cannot bear the very thoughts of it? In stead of that forwardness which might have been expected, there is a strange backwardness so much as to think of these things. A prodigious numness and stupidity hath seized on the hearts of Christian people, who seem to have no life at all in them. To what shall we im∣pute it; seeing the Sun of righteousness hath shone so brightly and strongly on them, with these chearfull beams of Eter∣nall Life, which he hath brought to light through his Gospell?

Is there any thing here that can pre∣tend to vie with the Eternall Life he hath revealed? I will not stay for an Answer, the disparity is so great between this and all other goods. What is it then which makes men so indifferent? Is there little or no hope that God will bestow such

great and glorious things, upon such vile wretches as we are? No; he hath pro∣mised, and prepared them, as you have heard; and he cannot be worse then his word, nor lose all his own preparations. What is it then that stifles their endea∣vours after this immortall bliss? Will he not give it but upon very hard terms, and such rigorous conditions as are enough to freez the warmest resolutions, when we think of them? Not this neither: For he hath prepared these good things for those that love him. And what is there more easie, what more pleasant and chear∣full then love? especially of the first and chiefest Good? which will certainly make all our duty as easie and delightfull as it self is. Or will you say, that we cannot love him; it is an impossible Condition? For shame consider, that the very offer of such glorious things is enough to make us love him intirely, if we did believe them. Were we perswaded that he will bestow upon good men such happiness with himself, so great, so long; it would inflame our hearts with the most ardent passion towards his service. Therefore I have already named the true cause of all mens coldness and sloth. After all our search, we shall find it nothing else but

this, They do not believe. They are not perswaded of the certainty of the rewards in the other World, or have not fixed this belief in their Minds: for if they had, it would not easily slip out again. They are moved strongly by what they see with their eyes, and feel with their hands, and taste with their tongues; but faith hath little or no place or power in their hearts. This is proved to be too true by the lives of men; which are so base and unworthy, as if they did not hope for the happiness of a fly in the other World.

Therefore every one of our business must be, to awaken that faith in our Souls which we profess; that Divine principle, which is of such force as to overcome the World. For it is manifestly true, which the Apostle writes, that without faith it is impossible to please God. We shall never doe any thing worthy of him, unless we believe that God is, and that he is the rewarder of them that diligently seek him. As, on the contrary, it is no less manifest that, if we do believe, we shall not one∣ly please him, but we shall please our selves in doing so, and find it most de∣lightfull to be religious. It will marvel∣lously inliven us, and infuse, as it were,

a new spirit and soul into us: so that we shall differ as much from our selves, as the corn doth when it is sown in the ground, and when it shoots up again in all its verdure and beauty. It will make us adorn our selves, I mean, with all the fruits of righteousness; and beget in us such a spirituall life, as will fructify and increase in all good works.

And here consider, first, That the things themselves propounded to our be∣lief are such, as we cannot but desire it should be true, that God intends to be∣stow them on us. Who is there that would not willingly live for ever? that doth not think Immortality the greatest prerogative of humane Nature? provi∣ded we may live always in joy and plea∣sure, in uninterrupted contentments, and never-fading delights. Though they should be less then our Lord hath promi∣sed, there is no heart but above all things wishes to be so happy. To see onely the beautifull orders of the heavenly hosts, the glorious Company of the Apostles, the goodly Society of the Prophets, the no∣ble Army of Martyrs, the venerable Quire of Pastors, the whole multitude of holy men and women, who celebrate a

perpetuall feast of joy; to live in happy friendship with them, to love them, and to be beloved of them; to bear a part in their eternall Song of praise and thanks to God; how desirable is it above any thing that we can fansy in this world? No man hath so little love to himself, as not to wish he might be numbred among those Saints in glory everlasting. It's im∣possible we should not be pleased with the thoughts of having a consortship in such an incomparable happiness; were we but perswaded that it is not a dream, but a reall truth. There needs nothing more to bring it into all mens favour, but onely to be satisfied that there is such an Happiness.

And that's the other thing I would pro∣pound to your thoughts; That as we naturally desire such an Happiness, so, if we consider the evident demonstations we have of it in the Gospell, this and a great deal more appears to be the un∣doubted inheritance of all good Souls; who shall see God, and be with our Lord, and behold his glory. Which wonderful∣ly recommends the Christian Religion to us; wherein we are gratified in our most important desires, and have those things made sure and certain to us

which we would all fain have for our portion. For what is the generall intent of the Gospell, but to discover to man∣kind immortall life, and the way to it? This was the great end of our Saviour's appearing; who brought that glimmering light that was in mens minds, of the other world, to a more perfect day. And upon this errand the Apostles were sent, as you have heard, to call men to the obtaining of the glory of our Lord Jesus Christ. 2 Thess. ii. 14. Which made the Jews so unexcusable that they would not come unto our Lord, that they might have life; (v. Joh. 40.) though there was the greatest reason in the world to believe this Record, that God hath given us Eternall life; and this life is in his Son.

A voice from heaven, I have shewn you, often testified as much: and so did the Holy Ghost, which descended on our Saviour at his baptism; and the many signs and wonders whereby God the Father sea∣led him, and set, as it were, his mark, stamp and character upon him; that all might know who he was, and believe his word as undoubtedly, as if they heard God the Father himself speaking to them continu∣ally with his own voice out of heaven. From thence our Saviour came, it was

apparent; and therefore did not pretend to discover things of which he had no cer∣tain knowledge, but onely revealed that happy Country from whence he descen∣ded. So he professes to a very wise man a∣mong the Jews, who was convinced, by his many Miracles, that he was a Teacher come from God; iii. Joh. 2. Verily, ve∣rily, I say unto thee, We speak that we do know, and testify that we have seen: ver. 11. For as he came down from heaven; (as he farther tells him ver. 13.) so at that very moment he was there, and had a most intimate familiarity and communi∣cation therewith: and therefore might well say, he had seen the things he re∣ported from thence. What they were, you may reade in the following verses, 15, 16. That whosoever believeth in him, should not perish, but have everlasting life, &c.

The very same, as I have likewise shewn, John Baptist testified, ver. 36. And so did Moses and Elias; who appea∣red in glory, and discoursed with him concerning his return to the other world, after he had done the will of God here. ix. Luke 30, 31. At that time our Sa∣viour was transfigured, (an evident

token of the glorifying even of our bo∣dies in the other state,) as three persons of integrity witness; who saw his glory, and the two men that stood with him, ver. 32. and were themselves oversha∣dowed with a bright cloud, (an emblem of the glory to come in another World,) and so ravisht with the sight, that they wisht they might always remain in that happy place. Neither was this onely a sudden transport; but it made such a lasting impression upon their minds, that ever after they lookt upon it as a notable proof of the majesty and glory of our Sa∣viour. 2 Pet. i. 16, 17. And so did the ancient Christians; as appears by the Sy∣riack Translatour of the New Testament, who before the Epistle of St. James takes notice, that now follow the Epistles of the three Disciples before whom our Lord was transfigured.

This we are to mark diligently, and take it for an eminent token of the glo∣ry to which our Lord was to go, and which he should be able to give. For it relies upon the report of those who were persons of known worth, and uprightness of heart; who had no design in the world to serve, but onely to promote such an

important truth, of which they were fully assured. They appeal to all that had any acquaintance with them, whe∣ther ever they saw or had reason to suspect any false or double dealing in them; and had not rather been witnesses of their ho∣nesty and simplicity in the whole course of their Ministry. For we are not, as many, saith St. Paul 2 Cor. ii. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that sell the word of God, and make merchandize of it to inrich them∣selves thereby: (such might not stick to corrupt God's word, as we render it, and mix their own dreams with it:) but with all sincerity, as men who are au∣thorized by God, and have him before our eyes, to whom we must give an account of our actions, we publish the Gospell of Christ. Whom they accounted it a great mercy and favour from God to serve. And there∣fore having received this ministry, (saith he iv. 1, 2.) we are not sluggish in doing our duty, nor do we perform it in a base unworthy manner; but have so renoun∣ced, or thrust away far from us, all secret devices of inriching our selves, that we do not blush to think of our designs: (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are such prac∣tices as for mere shame men hide and co∣ver, pretending, for instance, onely the

good of Souls, when they intend nothing but to get their money:) nor do we walk in craftiness, appearing one thing and be∣ing another; nor corrupt the word of God, by mixing any of our own inventions with it; but in a free, open and plain manner we commend our selves to all mens consciences, as having God looking on us. All that know us cannot but approve us; (if they be not led by passion more then reason;) and if they do not, God doth. This he repeats again, Chap. vi. where he gives a proof of their sincerity, in the exercise of their Ministry, from these two things; first, that they got no∣thing by it, but many afflictions; and then, that they did nothing but good to others, in recompence for all the trouble they gave them. Of the former he speaks ver. 4, 5. of the second, ver. 6, 7. and then returns to the other again. Which argument he handles also at large towards the conclusion of the same Epistle, xi. 23, 24, &c. and once more xii. 10.

And thus he writes also to the Church of Thessalonica, (1 Thess. ii. 4.) who knew very well how faithfully they had dischar∣ged their trust, and that they did not accom∣modate themselves to any man's humour;

but plainly delivered the message which God had committed to them. No body could say that they had used any flattering speeches, to sooth them up in a vain con∣ceit of themselves, (ver. 5.) nor used any colours to hide a covetous design: no, as to their words and addresses, the Thessa∣lonians could testify the contrary; and as to their mind and heart, which God onely could know, they call him to witness, it never entred into their thoughts. Nor did they seek glory and fame either from them or any body else, but despised it as much as riches: unless it were the honour of obliging them, by communi∣cating the blessings of the Gospell to them, and receiving no reward from them: ver. 6. They might indeed have put them to charge, and lived upon their cost, as other Apostles of Christ did, and that ho∣nestly too: But He and his companions were among them with more gentleness; (ver. 7.) they parted, that is, from their own undoubted right, to spare the Thes∣salonians: and as a good nurse cherishes her children; so they defrauded them∣selves, and took the meat, as we speak, out of their own mouths, for the good of others whom they desired to breed up in Christian piety. This shews the won∣derfull

innocency and goodness of these men, who got nothing by the Gospell, (no not what they might have lawfully and justly taken,) but onely studied how to win Souls to Christ. In short, he calls them and God also to witness, how holily, how justly, how unblamably they behaved themselves among those that believed: ver. 10. The first of which words refers to God; the second to those actions which belong to humane society; and the third to those which every man is bound unto severally by himself: in none of which could He, Silvanus and Timotheus, be charged with any misdemeanour. On which ar∣gument he once more insists 2 Tim. iii. 10, 11. being so confident of his unre∣provable vertue, that he desired no∣thing more of all that knew him, but to be followers of him, and to walk so as they had him for an example. 1 Cor. iv. 16. iii. Phil. 17.

All which I have the more particular∣ly noted, because it is from these men that we receive the testimony of Jesus. Who, they assure us, chose to die the most shamefull death, when he could have avoided it; and with the greatest

confidence, when he was expiring, com∣mended his Spirit into the hands of God. Which is an unquestionable argument that he believed, and was assured, that he should be with God, when he went from hence, and be able to doe for his followers all that he promised. Which they tell us moreover God justified, when he raised him from the dead, and carried him, in their sight, up into heaven: and afterward sent the Holy Ghost upon them, to testify that he was still alive, and possessed of an unseen glory. In which, they also tell us, he appeared to severall persons; as I have already rela∣ted. One of which was caught up into heaven, and heard such things there as made him wish for nothing more, then to leave this earth, and to be with Christ. To whom the Angels, they also assure us, witnessed upon severall occasions. For they attended him at his birth, and in his life, and when he died, and after his resur∣rection, and when he ascended into heaven: From whence he sent them many times, as ministring Spirits, to his Apostles; of which we have very large testimonies in the whole book of the Revelation.

From all which we may safely con∣clude, that there can no other reason in the world be given, why any man thus informed should not believe the Gospell, but onely his own desperate wickedness. For the things propounded therein are most desirable above all other. It re∣veals such a wonderfull love of God to mankind, that all men would rejoyce to hear the news of it, were they not averse to those pious and vertuous courses whereby, they are told, they must attain it. Nothing attracts all hearts so much as the hope of a blessed immortality: which is testified to us so credibly in the Gospell, that nothing could make men turn their ears away from it by infidelity, but onely the incurable wickedness of their Nature; which will not let them part with those vices, which the Gospell says they must quit for so great a Good. In one word, there is nothing in this Book but what is sutable to all mens desires, save onely the holy rule of life: and therefore it can be nothing else but their hatred to this, which makes them reject all the rest. They would follow their nobler appetite after those good things which the Gospell promises, if they had

not perfectly given up themselves to those baser appetites, which must be denied for their sake. For if our Gospell be hid, saith St. Paul in the place before mentioned, it is hid to them that are lost: In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospell of Christ, who is the image of God, should shine unto them. 2 Cor. iv. 3, 4. That which the Gospell reports is as clear as the noon-day. No∣thing can be more visible then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the light or the splendour of the Gospell of the glory of Christ. By which, saith Theophy∣lact, the Apostle means the belief of these great Truths, that Jesus was crucified, that he was received up into heaven, and that he will give future rewards. This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 splendour the Apostle speaks of, which if any man do not see, after such evident demonstrations of these things, it is his wickedness hinders him. And such men, after they have long re∣sisted the light, fall under the power of the Devil so inevitably, that he blinds their eyes. Mark, as St. Chrysostom ob∣serves, that the Scripture calls severall things by the name of a God, not from their own worth and excellence, but

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the weakness of those who are subject to them. Thus Mammon is the God of some, and the belly the God of others, and the Devill the God of all such persons; be∣cause they are basely inslaved to the love of mony, and of their fleshly appetite, and He rules and governs them as abso∣lutely as if he were their God. Yet he hath no power quite to blind their eyes, as he farther observes, before they dis∣believe that which is so credibly repor∣ted by such Divine arguments: for, as the very words of St. Paul are, he blinds the minds of them that believe not. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they became infidels of themselves; and having given themselves over to unbelief, against such miraculous evidence of the truth of the Christian Faith, God gives them over to him: to whose service they have so slavishly de∣voted themselves, that they cannot be recovered; but, as they deserve, must unavoidably perish.

From which miserable condition let all those who are inclined to infidelity take care to save themselves, by timely consi∣dering those Divine demonstrations which these holy men of God have reported to

us; who beheld our Saviour's glory, the glory as of the onely-begotten of the Father, full of grace and truth. i. Joh. 14. Upon which words hear what the same elo∣quent Bishop writes; who thus summs up a great part of the evidence we have for the Christian belief.

The Angels appeared in great glory upon the earth to Daniel, * 1.2 David and Moses; but they appeared as servants, as those that had a Master. It is the peculiar glory of our Saviour, that he appeared as a Lord, as having power over all: and though in a poor and vile fashion, yet even in that the Creation knew its Lord and Master. A Star from heaven called the Wise men to worship him. A great company of Angels often attended him, and sang his praises. To whom others succeeded, who published his glory, and delivered this secret Myste∣ry one to another: the Angels to the Shep∣herds; and the Shepherds to those in the city; and Gabriel to Mary and Elizabeth; and Anna and Symeon to those in the Temple. Nor were men and women onely transported with the pleasure; but an in∣fant that had not seen the light leapt in its mother's womb: and all were strangely lif∣ted up in hopes of what was a-coming.

These things all fell out straightway after his birth. But when he appeared in the World, there were more Miracles, and grea∣ter then the former, appeared again. For not so little as a Star and the Heavens, not Angels or Archangels, not Gabriel or Michael, but the Father himself proclai∣med him from heaven; and with the Father, the Comforter came down with a voice, and remained on him. And therefore well might the Apostle say, We have seen his glory, the glory as of the onely-begotten of the Father. And not by these things alone, but by those which followed after. For now not merely Shepherds, and an aged Prophe∣tess, and reverend men, published the glad tidings of the Gospell; but the voice it self of the things he did, louder then the sound of any trumpet; which was heard presently every-where. For the fame of him, saith the Evangelist, went into all Syria; and revealed him to all, and cried every-where that the King of heaven was come to men. For Daemons every-where fled and got a∣way; and the Devill departed; and Death began to give place, and not long after quite vanished; and all manner of infirmi∣ties were loosed; and the tombs dismissed the dead; the Daemons left those that were mad, and Diseases those that were sick.

Wonderfull and strange things were to be seen, which the Prophets desired to see, and did not. For one might have seen eyes new made, paralytick lims strengthened, motion given to withered hands and lame feet, ears that were stopt up opened, and the tongues of the dumb loosed. In one word, like an excellent workman that comes into an house which is decayed and rotten by time, he repaired, or re-built rather, hu∣mane Nature.

For who can tell how he made the Souls of men new, which is a greater wonder then all the rest? For the wills of men oppose their cure, which the body doth not. They will not yield, we see, no, not to God him∣self. And yet these were reformed by him; and all kind of wickedness expelled. Nor were they onely freed from Sin; but, like the bodies to which he gave the best habit after he had cured their diseases, they were advanced to the highest degree of vertue. A Publican became an Apostle. A perse∣cutour, a blasphemer, a reproacher of Christi∣anity, turned the Preacher of the Word. A thief was made a Citizen of Paradise: and a strumpet became illustrious by a great faith. And abundance of others, worse then these, were listed in the number of the

Disciples, till whole cities and countries were strangely reformed by the Gospell. Who is able to declare the wisedom of his Precepts, the vertue of his heavenly Laws, the excellent order of his Angelicall Conver∣sation? For he hath taught us such a life, he hath given us such laws, and instituted such a polity; that they who use them, though before the worst of men, straightway become Angels, and like to God, according to our power. The Evangelist therefore re∣collecting all these things, the Miracles he wrought upon mens bodies, upon their Souls, and upon the elements; the Precepts, the secret Gifts, the Laws, the Polity, the pow∣er of perswasion, the future Promises, his Sufferings; he pronounced this wonderfull lofty voice, We beheld his glory, the glo∣ry as of the onely-begotten of the Father, full of grace and truth.

For they did not admire him onely for his Miracles, but for his Sufferings. As for example, because he was nailed to a Cross and scourged; because he was beaten; be∣cause he was spit upon; because those buffe∣ted him, to whom he had been a benefactour: upon the account even of these, which seem most shamefull, that voice is worthy to be repeated again; because he himself hath

called this a Glory. For then Death was destroyed, the Curse was dissolved, Daemons were put to shame, and he triumphed over them openly, and the hand-writing of sins, or obligation to punishment, was nailed to the Cross and cancelled. And besides these wonders, which were invisible, there were others apparent unto all; which shewed he was the onely-begotten Son of God, and the Lord of all the Creation. For while his blessed body yet hung upon the Cross, the Sun withdrew its beams, the earth was astonished and wrapt in darkness, the ground shook, the tombs were broke open, a great many dead people walkt out of their graves, and went into the City, the stone upon his grave was rolled away, and he a∣rose. He that was crucified, he that was fastned with nails to the cross, he that was dead arose; and filling his Apostles with great power, sent them to all the World, as the common physicians of humane Nature, the rectifiers of mens lives, the sowers of the knowledge of heavenly Doctrine, the loosers of the Devill's tyranny, the teachers of the great and hidden Goods, the prea∣chers of the glad tidings of the immortality of the Soul, the Eternall life of the body, and the rewards which (as they pass all understanding, so) never have any end.

These and many more such like this blessed man beholding, (which he knew, but was not able to write, because the world could not have contained the Books,) he cried out, We beheld his glory, the glory as of the onely-begotten of the Father, full of grace and truth. Who is now as able, I may adde, to give us new bodies, and in∣conceivably-improved Souls, and then to perpetuate the happiness of both in heaven; as he was to cure diseases, and raise dead bodies, and purify mens minds, when he was here on earth.

Let our conclusion therefore, as he says elsewhere, be sutable to our discourse. * 1.3 And what's so sutable as Doxologies and giving glory to God, in such manner as is worthy of him? Not by our words onely, that is, but much more by our deeds. So our Sa∣viour himself exhorts us, saying, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. For there is nothing more bright and shining then an excellent conversation, as one of the wise men hath said; The ways of the just shine like the light. And they shine not onely to those that light their lamps by their works, but to all that are near unto them.

Therefore let us pour oyl continually into these lamps, that the flame may rise higher, and the light shine more abundantly.

Having received such grace and truth by Jesus Christ, * 1.4 let us not grow the lazier by the greatness of the gift. For the greater honour hath been done us, the more we are bound to excell in vertue. Let that there∣fore be our business, to purify our selves so throughly, that, being thought worthy to see Christ, we may not at that Day be delivered over to the severe tormenting powers, but to those that are able to bring us to the in∣heritance in heaven, which is prepared for those that love him. Which God grant we may all obtain, through the grace and lo∣ving-kindness of our Lord Jesus Christ; to whom be glory and dominion for ever and ever. Amen.

Notes

• * 1.1

  Maldo∣nate and de Celada.
• * 1.2

  S. Chry∣sostom. Hom. xii. in Johan.
• * 1.3

  Hom. xiii. p. 607. 5.
• * 1.4

  Id. p. 611.