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 ...

I.

Which consists in the greatest Trea∣sures of Divine Knowledge, by the con∣templation of the fairest Object; which is the exercise of the prime Faculty in man, and the good of his Soul, as it is rationall. For the better understanding of which let us consider, (1.) that the Soul in it self is apt to receive the notice of all manner of things: as we may easi∣ly discern, if we do observe, how things most cortrary in themselves can agree to lodge together in our Mind; and we be∣hold

them one after another, or both to∣gether, without any disturbance, yea with abundance of pleasure. But, (2.) whatsoever our capacity now is, we find it is very little that we actually know, by reason of many impediments that we are clogg'd withall. And yet that little, when we are masters of any notion, com∣municates so much pleasure to us, that we are hugely desirous of having our minds enlarged to know more; and think it ne∣cessary to our happiness, that we should be put into a condition of more free and undisturbed converse with Truth. When therefore (3.) we shall be rid of this clog, being either alone without this bo∣dy, or having it made so spiritual, that it will be under absolute command, and when we shall be in a still and quiet place, and enjoy perfect settlement of mind and peace of conscience, (the want of which is the onely thing conceivable to disturb an uncloathed Soul in its con∣templations,) we may reasonably hope to be put into that most desirable condi∣tion. But we finding (4.) even in this narrow condition, wherein our Souls are pent up, such an infinite thirst after Knowledge, that the Mind of man is ne∣ver satisfied; we may guess by that how

vehement this desire will grow, when our Souls shall be no longer imprison'd, and their capacities so much inlarged. And therefore you may consider farther, (5.) that if this capacity and this desire in our Souls be not filled, we shall be so far from leading an happy life, that we shall be more miserable then we are now; because we shall be more able to discern our wants. And thence we may con∣clude that, to make us happy, our Mind shall be gratified, and its widened en∣larged Faculties filled with a Divine light, proportionable to the power it hath to apprehend.

Well then, (6.) considering that all objects are finite, and limited both in their nature and number, except God alone, who contains in his own Being all things that are and can possibly be; our Minds will certainly be carried to him, as the onely object that can perfect their Happiness, by satisfying their boundless desire of wisedom and knowledge. He alone can fill those Minds who long to know all things, and who have an apti∣tude to a vaster knowledge then now can be conceived. And (7.) who can doubt but he will fill them, since he hath

promised, as you have heard, by our Sa∣viour, that the pure in heart shall see him? that is, know him and contemplate him in that Eternall LIFE which Christ hath revealed? For in this our enjoying God must begin: and it may well be called SEEING in Scripture, because Knowledge to the Mind is the same with Seeing to the Eyes; and the Ʋnderstan∣ding to the Soul is the same with the Eye to the Body. And (8.) we can as lit∣tle doubt but that their Souls will be most happy who shall lead such a Life, which begins in their admission to this blessed Sight. The contemplative Life, even in this world, hath been thought by the greatest Philosophers to be the most ex∣cellent, and in a manner Divine; as A∣ristotle endeavours to prove by severall Arguments in the conclusion of his E∣thicks. Now the more excellent the ob∣ject is which we contemplate, the more excellent is the contemplation it self. From whence he concludes, in another place, that God must needs be the most Blessed, because he perfectly and perpe∣tually contemplates himself; whom all acknowledge to be the most excellent and perfect object. And since the Un∣derstanding, says he, conceives by a kind

of conjunction with that which it un∣derstands, so that in some sort they are made one; from thence also we may ar∣gue, that his Contemplation of himself must needs be the most excellent, because it is the most intimate, as well as constant and never interrupted enjoyment of the most excellent Being. The more then our mind can be fixed on God, and the more we understand of him, and the nearer we approach to him, the more we shall partake of his most blessed Life; who being most intimately One with himself, never ceases to contemplate his own most adorable Perfections.

You will be the more sensible of this, if you do but imagine how happy many a man would think himself, could he but raise his mind to understand the wonderfull frame of the World, and discover the rare wisedom that lies hid in the contri∣vance of every part of so goodly a Fa∣brick. If there be such pleasure in loo∣king into the curious composure of this great Book of the Creatures, and sear∣ching after all the mysterious learning contained in it, (which employs the study of innumerable souls night and day;) you may easily conceive it must

needs be a most sublime satisfaction to know him clearly who is the Authour of this Structure, whose Artifice now ravi∣shes contemplative minds into such ad∣miration. They seem to have meant no∣thing else anciently who discoursed of the Musick of the Spheres or celestiall Orbs, but the extraordinary pleasure and delight wherewith the minds of those Philosophers were struck, who beheld the orderly and gracefull motion of those heavenly bodies. And the same men said the Mind of man was an Harmony, be∣cause of the well-set notions whereof it is composed, and the sweet touches that it gives us when it is in tune, and runs into coherent thoughts and orderly spe∣culations. Now look what joy it would be to a contemplative man, if he could know the Art there is in the frame of the Heavens, or if he could but so reflect up∣on his own Soul as to know its nature, all its motions, the spring and the man∣ner of them, nay, but to know his own Body, which, as the Psalmist says, is so fearfully and wonderfully made, that it a∣stonishes our minds when we seriously think of it; and by this you may judge what an happy life it will be, to be ac∣quainted with God, by whose wisedom

the heavens were made, and all the host of them by the breath of his mouth, and who fashioned all our Souls, and curiously wrought all the members of our bodies, where no eye could see but onely his own; yea, to know so much of him, that —

But it is not in my power to make you understand what this Knowledge shall be, for that would be to place you in Heaven. Nay, we cannot conceive how God himself should make us know it in this state; unless he work a change in us, and cause these bodily operations to cease. All that I can doe is, to make you understand, that our Souls shall be enlar∣ged to know more then now we can conceive, and that we shall be as incon∣ceivably pleased in that knowledge: for the very hope of it now is not without its singular pleasure. You will ask, per∣haps, But what is it that we shall know of him? Do you tell us of a mysterious Darkness, or, which is all one, an inap∣prehensible Light? This is but to know that we are ignorant. And who can fasten his heart on things of which he hath no perception? or delight in the thoughts of that with which he hath

no acquaintance? I answer, We are al∣ready acquainted, blessed be God, with something of him; though, as I have said before, we see but through a glass, darkly, 1 Cor. xiii. 12. As a glass repre∣sents not the thing it self, but its image; and he that sees a thing in a glass doth not know it immediately from its self, but from its image: such is the know∣ledge we have of God in this life. We know him by the effects of his Wisedom, Power, and Goodness; and by the re∣velation he hath made of his Mind and Will in his Gospel. We know him not immediately and by himself; but we know, as it were, an Image of him, in his Works and in his Word. And though this knowledge be but obscure, and not so clear as we desire; yet so much is plainly revealed, that one day we shall see him face to face: that is, we shall be more nearly present to him, and immedi∣ately contemplate him; who is a Mind and Spirit, joyning himself to our very Mind by himself, and not by an image.

What that is, some excellent Souls seem also to have had a little tast of here in this world; by gasping with the mouth of their heart (as St. Austin speaks) to

the fountain of Life, that receiving a small sprinkling from thence, they might perceive after some sort so great a thing. For he saith, that as he and his Mother were dis∣coursing together, a little before she di∣ed, of the life of holy Souls in the o∣ther world,

they had their thoughts carried by degrees above all things sen∣sible, till they touched it a while with the whole stroke of their heart. And could we but silence the tumult of the flesh, could we make all imaginations of the earth, the air and the heaven it self lie quiet and still; could the Soul it self not stir, but, by silencing its own thoughts, go beyond it self; could we but listen alone to him that made all things, and hear him alone speak, not by them, but by himself; so that we heard his word not by a tongue of flesh, nor by the voice of an Angel, nor by the darkness of a similitude, but him whom our Soul loves in all these, it could hear without these; (as he and his Mother then did, when with a swift thought they touched that eternall Wisedom, who is over all:) we might easily and sensibly perceive what eter∣nall Life is, by such a moment; and conclude, that if this moment was con∣tinued,

and all other lower ways of thinking vanishing, this alone remai∣ned, it would be no less then to enter into the joy of our Lord. Thus he and she discoursed, till this World and all the pleasures in it were forgotten; and she cried out, Son, there is nothing that I delight in in this Life.

Now the hope we have, that what some have felt, for the twinckling of an eye, by an intimate conjunction of their Soul with God, we shall all at last feel in endless life, is a mighty attractive to our hearts; the greatest of all other, though we cannot reach it here. There∣fore the Good we are to enjoy is so desi∣rable, because it is bigger then all our present thoughts; and the greatness of it is not hid from our eyes, because we should not understand it, but because we cannot. What more powerfull argument can there be to move our affections, then the consideration that, though we know not these things, what they are and what the manner of their enjoyment is, yet, we know that they shall be known and en∣joyed; and we know also so much of them and of other things, as gives us as∣surance that the fulness of that know∣ledge

will be beyond all thought plea∣sant and delightfull to us? For, (1.) it is now so great a pleasure to the mind, to behold the wisedom which appears in the smallest Mite that creeps on any part of this earth; that we cannot but be sensible the highest perfection of it is, to have any conception of the Wisedom, the Power, the Goodness, the Eternity, Immensity, Truth, Purity and Provi∣dence of Almighty God; which the longer we look upon, the more we find our minds inlarged, and their thirst in∣creased. This perfection of pleasure then (2.) cannot but be strangely ad∣vanced, when we shall come to see him face to face, and to know him as we are known: for our thoughts of him in that state, as was said before, will differ as much from our present conceptions, as the understanding of a grown Man doth from that of a Child. And then like∣wise (3.) we may discover some Di∣vine Perfection of his, which no man e∣ver thought of before. New Beauties may reveal themselves to us, of which we have not now the least notice: be∣cause God is ALL, and therefore con∣tains more in his Essence, then we ever framed any Idea or notion of. So that,

perhaps, (4.) we shall never cease to make some new discovery or other, but be still beholding more and more of his Glory, to our endless satisfaction.

Let us but cherish some such thoughts as these, and we shall feel presently, by the incomparable pleasure wherewith they affect us, how powerfull they are to draw our hearts towards this blessed LIFE, and all the ways that lead unto it. It was some great delight which they preconceived, that made one Philosopher put out his eyes, the better to be able to contemplate intellectuall things: and which made another travell all the lear∣ned world over, that he might have the conversation of knowing men: and a third live xxii years in the fields, that he might discover onely the manners and the workmanship of Bees: and a fourth wish he could be able to look upon the Sun, to see what it is; though he died the next moment after the sight: and all the wise men, to improve their knowing faculties, take such vast and incredible pains. Would any man so toil his brain as the Mathematician doth, were there not a certain ravishment in Knowledge surpassing all sensuall delights? How is

the silliest Soul affected, when you bring it the notice of some new thing, of which before it was perfectly ignorant? And all pious hearts how glad are they but to think that they are in the direct path to Heaven? And the sense they have of God sometimes overspreading their hearts, how much doth it transport them, and make them long to have it continue for ever? And therefore think with your selves, if these little notions of sensible things be so sweet, if a small flash of light, that breaks in upon us from Heaven for a moment, be so glorious; what will it be to have our minds so constantly illu∣minated with the Divinest knowledge, as the air is with the beams of the Sun? How desirable is that state, when we shall be all shining, when our inheritance shall be Light, and when we shall be able to look upon the noon-day brightness?

We all find, that a pure and unspot∣ted Beauty hath a strange power in it to charm the dullest minds. Let us suppose then, with a modern Philosopher, that there were a Beauty whose colours were so radiant and bright, that our eye should not be able to look upon it, without the assistence of some new-found Spectacles;

by which the luster of the colours, and the exceeding great purity of its light, might be kept from striking our eye with too piercing a splendour. Do you not conceive that, if there were such an object, and such an help to your eye, you should be presented with a sight more ravishing then you ever yet be∣held? and that you would desire ne∣ver to put off those Spectacles, which fortified your eye to see so fair a Beau∣ty; unless you could hope to have your eye made so strong, that of it self it should be able to behold it? Ponder then within your selves, that just as the pleasure, in such a case, would arise to∣gether with the excellency of the object, and the increased power of the eye; so will the delight of seeing so sublime an object as God by our raised and strength∣ned Souls, exceed all that which we now perceive in any worldly good, or even in God himself. And according to the degree to which our Faculties shall be advanced and impowered, which may be as much as God pleases, so certainly will the fulness and the overflowing measure of the delight be, which rises and falls according to the alterations that are in in us; for in GOD there is none at all.

To all this I have one Consideration more to adde; that the Soul, as you heard before, by knowledge becomes, in a manner, what it knows: not indeed by being changed into the object, but by receiving the object into it self. As we see some Bodies admit others so intirely into them, that they have all the quali∣ties of the nature which they have assu∣med: (iron, for instance, in the fire be∣comes red, and warms or burns accor∣ding as other bodies approach it:) so our Minds, by the knowledge they have of things, are after a sort united to them, and partake so far of their qualities, that Heaven and Earth do not differ more, then two Souls do, who have fixt their thoughts, the one on Earthly, the other on Heavenly things. And therefore, when we shall come to know God face to face, the sight of him will be nothing less then a full possession of him, a kind of becoming what he is, in a true and reall, (as Divines speak) though not essentiall likeness to him, in Wisedom, Righteousness, Goodness, Immortality, and, I may adde, Power too, because we shall perfectly command our selves, and have our present unruly thoughts and

affections in a due subjection to his sove∣reign Will. For if, as the Apostle saith, by beholding now (without a veil, but) in a glass the Glory of the Lord Christ, we are changed into the same Image from glory to glory, 2 Cor. iii. 18. then much more, when we shall come without the help of words and writings to behold the Face of God himself, we shall be transformed into his image; and by be∣ing assimilated to his Divine Nature, be made partakers of the joys and pleasures which are inseparable from it.

And if the transfigur'd Humanity of Christ (as Anselm meditates) in the company of two Saints gave such delight, when it was seen but for a point of time; O how great will the pleasure be of seeing the Deity among the Quires of Angels? If Peter, beholding the glorified Humanity, was affected with such a joy, that he desi∣red never to part with that sight; what shall we think of those who shall be counted worthy to see the Divinity? We may ask the Question as oft as we please, but can no more give an Answer to it now, then the Disciples could tell, till they beheld it on the holy Mount, what it was for their Master to be transfigured. Then

we shall understand it, when we come to the High and Holy place where Jesus is; of which that Mountain was but a figure. For the present, we must be con∣tent, if we can raise up our minds to some small conceptions of its greatness, by such considerations as these. O•• which I have the longer insisted, because they lay the foundation of what follows▪ and lead our thoughts to the easier un∣derstanding of it.

Notes

• Lib. x. c. 7, 8.
• xii. Meta∣phys.
• Confes. Lib. ix. c. 10.
• in Matt. xvii.