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. XIII. The Ʋse we are to make of this RECORD.

I.

AND in the very entrance of so pious a design, to improve the great grace which Heaven hath bestowed on us, it becomes us to stand amazed at the tran∣scendent love of God our Saviour: who not contenting himself to have thoughts and intentions of good towards such wretched Sinners, hath been pleased to make us a gracious promise that he will bless us; and to acquaint us, by no less Messenger then his own Eternall Son ap∣pearing from heaven in our flesh, with the secret purposes of his heart to give us the greatest Blessedness. There is nothing so astonishing as this; whether we consi∣der the incomparable excellency of the Good he designs us, or the favour he hath done us in revealing it to us, or the glo∣ry of that person by whom he reveals it, or the certainty we have that this is a

true report, that God hath given to us E∣ternall Life, and this Life is in his Son.

O most joyfull news! shall we poor mortalls live for ever? and live there where Jesus is? May such as we presume to expect such glory, honour and immor∣tality, as he hath brought to light by his Gospell? O wonderfull love! which might have concealed its kindness, and yet eternally obliged us. It had been e∣nough, if we had got to heaven, without knowing before-hand we should be so happy. Why should such offenders in∣joy the comfort of hoping for so great a Happiness, while we are here in these earthly prisons? Might we not have been well contented, to creep upon our hands and knees to so high a glory? Had we not been fairly used, if with our heads hanging down, and not daring so much as to lift up our eyes to that holy place, we had travelled through this world, and at last found our selves, beyond all ex∣pectation, at rest with Jesus? But, O the love of God, which hath bid us hold up our heads, and look above, and be∣hold our Lord in his glory, and hope well, yea be confident, that he hath sea∣ted us together in heavenly places in Christ

Jesus! We are indebted to him beyond all thoughts, for promising us so freely, out of his exceeding great love, and gi∣ving us so evident a right to such glory and honour, as our own unworthiness and guilt forbad us to promise our selves, or to have the least expectance of.

And what is it that he hath so freely promised? To look into that high and holy place where he is? at some distance to behold his glory? to have an Angel come sometimes to visit us, and bring us some message from him in some of the suburbs of heaven? And a great favour too, I assure you. A very singular kind∣ness it ought to be esteemed, if we vile wretches may be permitted to be so hap∣py, as but to come near the gates of the celestiall palace. Well would it be for us, to come but within the sound of those melodious hymns which the hea∣venly host continually sing: or to live but in some of the most remote corners of that heavenly countrey; and there enjoy, for many Ages, the sweet society of some good Friends, in pure love and innocent conversation. But hark; He tells us we shall live with him, and see his Glory, and be with his Son Jesus, and

reign together with him in his heavenly Kingdom, and be equall to the Angels, and enter into the joy of our Lord, and continue with him for ever. What man∣ner of love is this, that we should be called the Sons of God; and being like him, be∣hold him as he is! Where is our love? whither is it run? after what is it wan∣dred, if it be not here ready to acknow∣ledge this kindness, in making us such great, such exceeding great and precious promises? Ah me! that we should have lost our selves so much, as not to find our affections forward to meet such a love as this, with the highest transport of joy! When our hearts so abound with love, that we have enough for every thing in the world; when there is not a pretty bird or a dog but we have some to spare for it; have we none at all for our Lord God, for LOVE it self, for that Love which hath so loved us?

Ah blessed Jesus! that thou shouldst be pleased to doe so much for those, whose hearts thou knewest to be so cold, that they would scarce be warmed with the brightest beams of thine inconceiva∣ble love! How shall we excuse our selves to thee, that our Souls are still so frozen,

after thou, the Sun of righteousness, hast shone so long so powerfully upon us?

Let us consider, are we fed with a mere fancy? do we live onely in a plea∣sing dream? or are we left in doubt of the truth of these things, and hang in such suspence, that we know not what to think of them? No such matter nei∣ther. He hath compleated his kindness, by giving us a Certainty and full assurance of those things which are revealed to us in his Gospell. Here are WITNES∣SES of the highest quality to attest the truth of his Love: by whom we know that the Son of God is come, and hath gi∣ven us an understanding that we may know him that is true, &c. This is the true God, and Eternall Life. And as if one or two were not sufficient, here are six Witnes∣ses come to tell us how he loves us. Hea∣ven and Earth conspire to draw our hearts to be love of him; who hath not onely given us exceeding great Promises, but exceeding great Certainty that they are all true and faithfull. He knew very well they would seem incredible; being as much beyond all our thoughts, as they are beyond our deserts. And therefore he took care to give us such evidences of

their truth, as should not merely work in us belief, but a full assurance of faith. By Himself, by his Word, by the Holy Ghost, by the Water, the Bloud, and the Spirit, we are so many ways rooted and grounded in this perswasion, that we can∣not but see we are doubly beholden to his infinite bounty: first, for such excee∣ding great and precious promises; and then, for as wonderfully great confirma∣tion of them, to our unspeakable and endless comfort.

And are we not yet apprehensive of his love? Doth it not yet feelingly touch our hearts; but leave us indifferent whether we will love him or not? Ah fools that we are! who must be sent to school to those brute creatures mentioned before, to teach us better nature and bet∣ter manners. How do our very dogs (as I have said elsewhere) follow us and fawn upon us for a crust of bread? how close do they keep to us? how ready are they to defend us and our houses, and all belonging to us? Even when we are dead, some of them have been known not to forsake their Masters for any other. And what is all this service for, but such things as we have no use of, or make no

account of our selves? O blessed God! who can endure to stay so long as to hear this applied to himself, before he learn to love thee? I see whither this lesson tends: I behold already how shamefull it is to dispose of my heart away from thee. Thou hast given us thine own dear Son: What a gift! how great a boon! Thou hast promised us eternall life: How in∣valuable a possession! Thou hast given us good hopes and strong consolation: What an excessive kindness! Shall we not devote our selves to thee? shall we not forsake all, and follow thee, whi∣thersoever thou wilt lead us? We cannot refuse: we must resolve to surrender our hearts intirely to thee. We should be worse then Dogs, should we not with all our minds and soul and strength love that transcendent goodness, which by the most miraculous demonstrations hath perswa∣ded us, that we shall live eternally with himself, and enjoy the everlasting fruits of his infinite love. This is the most comfortable news that could possibly ar∣rive from heaven. Should we have had our own wishes, nothing greater, nothing so great could have entred into our hearts desire. This sweetens the bitter∣ness of all afflictions, and this heightens

all our joys; when we hope the one shall shortly, but the other shall never end.

Plutarch deservedly blamed Epicurus of great incogitancy, who, making all hap∣piness consist in Pleasure, denied the state of the future life: which it is the greatest pleasure to hope for and expect. Nothing casts such a damp upon all a man's enjoyments here, as the cold thoughts of an endless death seizing on his heart. He cannot but sigh to think that shortly there must be a finall period put to all his delights. As on the con∣trary, this gives life and spirit to them, if he can think they shall be improved and perpetuated for ever. And therefore how much do we owe to the love of God, who hath given us assurance even of the Resurrection of our body to an immortall life; and told us, it shall be so far from being lost by going to the grave, that, like Seed, it shall rise again quite ano∣ther thing then it was when cast into the ground? no longer weak, contemptible, corruptible and mortall; but power∣full, spirituall, glorious, incorruptible and immortall: and consequently ca∣pable of purer, more spritely, and more

lasting pleasures then now it injoys.

O how much more comfortable is this opinion, then that of the Epicurean, (as Tertullian excellently speaks ,) which vindicates thee from destruction! How much more seemly then the Py∣thagorean, which doth not send thee into beasts! How much more full then the Platonicall, which restores e∣ven thy body as a new dowry to thee! O tast and see how gracious the Lord is.

Bonum Deum novimus; solum opti∣mum à Christo ejus addiscimus : We knew God was good before; but so most ex∣cellently good, we learn onely from his Christ; who bidding us, next him, to love our Neighbour, doth that himself which he expects from us. He loves even our body, which is so many ways of kin to him.

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.

III.

But it is not sufficient onely to admire this incomparably transcendent love; which naturally excites in the hearts of those that consider it such an ardent reci∣procall affection, as leads them to an uni∣versall chearfull obedience to God's will. That's the proof our Saviour justly ex∣pects of our unfeigned love to him. He would have us, if we be truly sensible of the kindness he hath done us, not

labour so much for the meat that perisheth, as for the meat that endureth unto ever∣lasting life, which he will give unto us. Take any pains, that is, to be so happy as he designs to make us: which no man can refuse who hath once set his affections, not on things beneath, but on those which are above, where Christ sitteth on the right hand of God. And this he may well expect we will doe, now that he hath so clearly demonstrated where our Hap∣piness lies, and given us such assurance that he lives for ever to bring us to it. This will move us, if any thing in the world can do it, to come when he invites us, to take his yoke upon us, and stoop to his burthen; so shall we find rest to our Souls. This Eternall life, as the Di∣vine Record tells us, is onely in the Son of God: part of the meaning of which words is, that onely by the Religion which our Lord Jesus hath taught us is this great Good to be obtained. This is testified to us by God as much as any thing else, that there is no way to be happy but by his Son Jesus; who hath shewn us the onely means to obtain glo∣ry, honour and immortality, is by patient continuance in well doing. True Ver∣tue is the preparation for it, without

which nothing is good for us; neither health, nor riches, nor beauty, nor strength, nor power, no nor immortali∣ty, (as Plato excellently discourses,) should we suppose it added to all these: but it is best that an evill man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should live as little a while as may be.

Which demonstrates again the incom∣parable love of God, in revealing those things to us which are so necessary for the securing and promoting our present hap∣piness in this World. Where, as we could not be safe without the belief of a Life to come; so this alone is sufficient to make the whole World most happy, if it were deeply planted in it. We are infi∣nitely therefore indebted to the Almigh∣ty goodness for making this so certain. For this World would be a place full of nothing but confusion, disorder and mis∣chief, were not the evill inclinations of men over-ruled by a belief of something to follow in another life. This restrains them from those outrages, which their power many times inables them to com∣mit with impunity while they are here. Their bold and violent spirits are check'd and curb'd, whensoever they think there

is a greater Lord then they, who will call them to an account. Blessed be God therefore, we have all reason to say, who hath so evidently demonstrated there is a Life to come, after we go from hence; and, by the resurrection of Christ Jesus from the dead, assured us he hath appoin∣ted a day wherein he will judge the world in righteousness. This belief not onely restrains men from doing evill, but, which is much more, will even force them to doe well. It alone is sufficient, as I said, to make the World happy, did we throughly entertain it. Let a man but believe stedfastly there is a Life to come in another world, and you need not in∣struct him how to behave himself here. That one Principle will teach him to make an exact difference between good and evill; and awaken his Soul to attend to those directions which he finds there, for the regulating his actions towards God and man. And this it doth with such a force, that as a man cannot be ignorant, if he think of this, what he ought to doe on all occasions; so neither his naturall propension to sin, nor his evill customs, nor corrupt doctrines, nor the common received fashions among men, nor mean∣ness of parts, nor multitude of business,

nor the conceived difficulty of Religion, will be able to hinder that man from do∣ing as he ought, whose breast is possessed with the thoughts of immortall life. Nei∣ther nobility nor meanness of birth, ri∣ches nor poverty of estate, freedom nor servitude of condition, thirst of glory nor fear of contempt, the praise of some nor the scorn of others, the company of our equals nor the commands of superiours, no gain, no loss, nothing that we desire, nothing that we dread, can stand before the force of this single argument, if it be settled in the heart. For the love of life it self, which is the first of all goods that we receive, and the last of all that we lose, is overcome by this, and submits to the disposall of this Eternity of life. So that this is an Universall Medicine to purge us of all vicious humours, to streng∣then and fortifie our Nature, and to re∣vive and comfort the most languishing and fainting spirits. It is an Engine strong enough to remove the most ponderous impediments that lie in our way; an un∣answerable reason for any duty; and such a demonstration, as not onely perfectly satisfies our mind, but, being once seated there, will never go out again.

The truth of this will be apparent to those that consider,

1. That this Motive alone contains all other whatsoever in it: there being more in these two words, ETERNALL LIFE, then kingdoms, and thrones, and treasures, and glory, and joy, and a thou∣sand such like words can express. By which we may judge what force there is in that to make us doe well, in which the strength of all other arguments, from great∣ness, honour, riches, pleasure, to engage our affections, are concentred and united. There is as vast a difference therefore be∣tween this and all other perswasives to the will, as between the beams of the Sun when they are gathered in a glass, which set all combustibles that approach them on fire; and the same beams scat∣tered and dispersed in the air, when they work onely by their single virtue. By reason of which excellency it is, that it meets with every man's desires, and hath something in it agreeable to his hopes. And to every one of those men of diffe∣rent desires, it presents also every thing: So that the ambitious, for example, hath the greatest glory and honour set before

his eyes to invite him to it; with the ad∣dition of pleasure, joy, peace, and all o∣ther desirable goods. Whereby it breaks the force of all temptations which would divert us from piety; or rather heightens and lifts up our minds above them, as things inconsiderable. For, a man's Spi∣rit being naturally formed into a likeness of the objects with which he is conver∣sant, his Mind who hath his thoughts in heaven necessarily becomes great and heavenly; and is inspired with such a generous and divine sense, that he is not moved with the solicitations of these little things here, but overlooks them all, as much below him. He is made sublime and truly noble by frequent conversation with so great a Good; and scorns to stoop to the lure of those temptations, which have such power upon earthly souls.

2. For such is the force of this motive, it is manifest from hence, that (as I dis∣coursed in the beginning) it speaks to the whole man, and leaves no part of him un∣touched and unsatisfied. The Under∣standing cannot say it is not satisfied with seeing, nor the Will that it is not satisfied with loving, nor the Affections that they

are not filled with joy, nor any part of man complain that it wants a share in this Eternall life. For even the Body, we saw, shall partake of the glory that shall be revealed, and be much improved in strength, and beauty, and agility, and du∣rableness; being made incorruptible. So that while other, petty goods, do onely still the craving of one desire, (and that but for a little time,) leaving the rest discontented; this intirely and at once quiets all, and brings in an universall ful∣ness; being the very life of God himself. It is desirable therefore upon its own ac∣count and for it self alone; there being nothing beyond it (as there is in other goods) for which we should desire it. We intend by the gaining of any thing here, to come to the possession of some other good. But it is not so in our desires of Eternall Life; which being the last and chiefest Good, our thoughts natural∣ly rest and repose themselves, when they come there, and seek no farther. There our hearts settle, and no longer rove up and down in uncertainty after every thing we fansie. For the hope of it gives us a full contentment within our selves; and thereby preserves us from a needless pursuit of this and the other enjoyment;

and leaves us little else to doe, but to secure the inheritance of so great a Bles∣sedness.

3. And that we cannot miss, if we keep it in our thoughts: for so great is the efficacy of this Good, that it cannot be refused. It is not in our power to set it at nought, (as we may do other things, which have something greater then them∣selves to be their competitors in our af∣fections;) because it is a Good so excel∣lent, that there is none above it, or equal to it. It will not let us so much therefore as deliberate (when we attend to it) whether we will have it or no; but for∣ces it self upon us on any terms or con∣ditions whatsoever. And can there be a greater motive to doe well then this; which not onely baffles all temptations, and quiets the heart so that it need not gad abroad after every little thing in this world; but also quite takes away all li∣berty to reject it, and leaves us no pow∣er to chuse whether or no we will em∣brace it? Answer me in your own thoughts; What is there more perswa∣sive then that, which we can have no will at all, if we mind it, to deny? Such is the condition of Eternall Life, which

inclines the will, just as a talent doth the scales, when there is nothing but air in the contrary balance, without any the least hovering or deliberation which way to turn. And were it alway present to us, it would wholly deprive us of all our liberty to doe otherwise then it would have us. By reason indeed of its being in expectation hereafter, and that it be∣comes sensible to us now onely by serious thoughts, a strong and lively faith, and by the power of the Holy Ghost; the will of man retains a liberty, (which while this Good is before him he is quite despoiled of,) whereby he too often chu∣ses other things before this Eternall life. But were it not for this, he could not chuse but embrace it intirely: which suf∣ficiently manifests the force of it in its own nature, if we will but be at the pains, by consideration, faith, and prayer for the Holy Spirit of God, to bring it into frequent view and set it before us. And what is there imaginable of greater efficacy to move us to such constant dili∣gence to bring it near to our hearts then this, that when we see it, our wills have no power to be indifferent, either to it, or the well-doing which leads unto it. Nay, I may adde this; So great is the

force of this argument, that, though one∣ly the absence of it some time from our thoughts can make it possible we should perish; yet the Will, being mightily af∣fected with its presence, doth not onely love it, but lays its commands upon the mind also to inquire and advise more se∣riously about the way to attain it at last, by preserving a constant sense of it at present. It hath no list to part with so great a Good; and therefore excites the Understanding to find out the means to keep and maintain a lively apprehension of it, and requires it to be carefull and diligent in the continuall use of those means.

4. And truly it is such a Good (by which also you may judge how forcible a motive it is) as makes all means whatso∣ever, whereby we may attain it, lovely and desirable. There is no Rule more known then this, that the End we design pre∣vails with us to love those Means, which we would not love for themselves. As the hope of having our health restored, makes bitter pills and distastfull potions go down well enough. But what is there, except perhaps the desire of saving our lives, which will render every thing

whatsoever acceptable? It is the privi∣lege of this Good alone, to dispose a man to refuse nothing, no not death it self, that he may enjoy it. It commands over all the evill things in this world, as well as over the good; and makes a man wil∣ling to endure the one, as well as turn away from the invitation of the other. It makes the greatest ends a man hath in this world to submit to serve as means to bring us to it. And what will you ima∣gine of greater virtue then that, which will be received by all means? Suppose a man should be content to lose his plea∣sures and recreations, and health too, for the getting riches; which is all he aims at while he lives: but see here a Good which will make him willing to lose them too, for so glorious a purchace. Or sup∣pose a man will chuse to lose all his worldly goods which he hath got, that he may preserve his liberty, and not be inslaved: here is a greater Good still, which will dispose a man to kiss his cords or his chains, and sing, like Paul and Si∣las, in the innermost prison. Or suppose again, that, to save his life, a man should embrace the chains and fetters which tie him fast to his oar: nere is something still beyond this, which is the onely thing that

can make a man chearfully sacrifice his life; for the loss of which nothing else can make him any recompence. The reason is, because there is no proportion between this and all other things, either as to greatness, or goodness; not so much as between a Kingdom and a barly-corn.

5. And therefore I may adde, that it will make us in love with all piety at once; and with all the means leading to it, though never so troublesome. It doth not work upon us after the way of Art, but as Nature it self doth. It doth not teach us vertue and godliness by little parcels, as a Statuary first forms one part of his statue, and then another, now wor∣king on the face, and then on the hands or feet; but instills it altogether in the whole mass, (as I may so speak,) and works in us such an universall love to goodness, as to have a ready will present∣ly to doe whatsoever God would have us. Just as you see the spirit of Nature or a particular Soul work in the formati∣on of the body of a plant, or of an ani∣mall in the womb; which it begins in all its proportions together, and so proceeds on still to bring the parts to a greater bigness and strength: even so doth this

mighty Good operate when it touches the heart, not inclining it first to the grace of temperance, and then by another touch to the grace of charity, and after that by a third to the grace of conten∣tedness, &c. but at once begets an hearty love to universall goodness, and forms the whole body of Christian Vertues all together; which grow up after the same manner all alike, there being the same power inspiring us unto all. Which may spare me the labour of shewing what a Motive it is to inforce the practice of e∣very particular Vertue. Which it makes easie also; because this one thing, which is the reason for all, is easily kept in our mind. Eternall Life is like a short Sen∣tence, which contains in it the pith and strength of a long Discourse: or like un∣to a little Leaven, which infuses it self into the whole mass wherewith it is mix∣ed. And it makes all Divine graces intire and perfect also. For where the mind is once impregnated with it, and it hath begun a Divine life there, it will never produce a monstrous birth. No lim of the New man, if I may so speak, shall here be wanting. It will not suffer us, I mean, to be defective in any part of true piety; nor shall one part draw all

the nourishment to it, and overgrow the rest. It will not let us spend our zeal a∣bout some particulars, while we are cold and remiss in other Christian duties; but make us equally affected and spirited un∣to all. From whence likewise arises ano∣ther benefit; that while, by the thoughts of this, we excite our selves to any one grace, we promote our growth also in every one. When we stir up our selves to the practice of our present duty, we are disposed thereby to the like chearfull obedience on any other emergent occa∣sion. When we call up our Souls by this to doe God's will, it impowers us also (though we should not then think of it) to suffer what he would have us. And while we animate our selves hereby to suffer one thing, it enables us to doe and suffer all.

O the power of this Divine Good, if it once seat it self in the very throne of our hearts! How it makes them beat with the love of God, and with the love of our neighbour! How it inspires us with resolution, with confidence, with zeal, with joy, with all other pious affec∣tions! It will let us scruple none of God's Commands, because it is of equall

force to make us submit to all. Neither prophaneness nor hypocrisy, neither list∣lesness nor despondency, can ever lodge in that heart where this belief is deeply rooted; that God will give to our little short labours here, an immense eternall recompence in the other World.

6. One cannot imagine how it should be otherwise, if we go on to consider once more how naturally this belief fills our hearts with love to that blessed God, who is so good as to design us such incon∣ceivable Blessedness; and to his will, as the onely way and means to be partaker of it. We shall easily be perswaded that the Will of him who promises us immor∣tality must needs be the Rule of Good∣ness. It will never enter into our hearts to suspect, that he who loves us so much can enjoyn us any thing but what is tru∣ly good for us. And so our wills and af∣fections will readily bow and stoop to his, without any dispute at all about it.

But I have said too much already about this business, to have any room left for a new argument of the power of this great Good.

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 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, 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. 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, 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

• De Te∣stimonio animae c. iv.
• Id. De Resurrecti∣one carnis cap. ix.
• 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.
• L. ii. de Legibus p. 661.
• Maldo∣nate and de Celada.
• S. Chry∣sostom. Hom. xii. in Johan.
• Hom. xiii. p. 607. 5.
• Id. p. 611.