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. IX. Concerning the Witnesses on Earth; and first, of the WATER.

YOU have seen already how many there are that solicit our affections, and perswade us to believe in the Lord Jesus, and heartily consent to him in whatsoever he requires. So many, that how we should deny him, after He him∣self hath appeared so often with the pro∣mises of Eternall Life, and the Father al∣so and the Holy Ghost have commended him to us as the Prince of Peace and the Lord of Glory, it is harder to give any reason, then it is to prove that he is the Son of God, and that in him is ETER∣NALL LIFE. For, as if these Wit∣nesses were not sufficient, or that we may be born down by numerous Testimonies, there are Three more, who are our Neigh∣bours, (as I may say) with whom we are well acquainted, and whose witness none could ever deny, that speak the very same

thing, and affirm it as strongly as the o∣ther, that God hath given us Eternall Life, and that it is in his Son Jesus.

Let us call them in too, and hear what they say, in the same order wherein we examined them before, in the former bu∣siness: first taking the Testimony of the WATER, then of the BLOUD, and then of the SPIRIT.

Of the WATER.

BY Water, I have shewn, we are to understand, either that Purity where∣of it is the Instrument, which was most eminent both in Christ's Doctrine and Life: or else Baptism, both John's and his own, by which he appeared to be the S••n of God. Let us have so much patience as to hear all these once more, and con∣sider what they say to the point in hand.

I.

And as for the Purity and Holiness of his Doctrine, there is much in it to per∣swade us, that he hath Life in himself, and will bestow it upon his Followers. Certain it is that, (1.) it naturally lifts

up the Mind towards heaven, and dispo∣ses those that entertain it to look for Eter∣nall Life; for which it is but a preparati∣on. For it teaches us to abstract our hearts from this Flesh wherewith we are cloa∣thed, and from this World wherein we live, as not worthy of all those thoughts and that care which we are apt to bestow upon them. The very intent and purpose of it, we cannot but see, is to wean our minds from earthly injoyments, and to take off our affections from the pleasures of sense; to make riches and the praise of men seem little things, and to give us con∣tentment with our portion of present goods, though never so small; in short, ••o render us something like to God him∣self, whilst we are at this distance from him. What can any man make of this, but that it is a preparation for another life; an Institution which designs to form men, and make them fit for an higher World? Do but take a review of that Compendium which I have drawn of this Doctrine, in my former Book, and you will be satisfied, that it is nothing else but a contrivance to make us heavenly; and intends to guide us to such a Life as is a prevention of Heaven, a beginning of the celestial state, whereby we shall live,

in part, as men of another World, and not of this.

Which future World, (2.) it is manifest, his heavenly Doctrine supposes; or else it would be so far from that Wisedom which was eminent in him, that it would be the greatest absurdity that can be ima∣gined. For it teaches us, if his service require it, to deny our selves even in the most innocent and lawfull injoyments of this life; to forsake father and mother and houses and lands for his Name's sake; yea, to lay down our very lives, rather then forsake his Doctrine, and violate his commands. These are express Lessons which his Sermons teach his Disciples: but are things so sublime, so much above the reach of flesh and bloud, that it would be the vainest thing in the world to pro∣pose them to mens observance, without the hope of something in another life to reward such hard services. He would have had no followers on these terms; had he not made it as plain and evident as the rest of his Doctrine, that He would be the Authour of Eternall Salvation to them that would obey him. Men were not so fond of troubles and torments and death, as to expose themselves to the danger of

them, if they had not seen the greatest reason to believe, that their Master would recompense their present Sufferings with a future happiness so incomparably greater, that it would be the highest folly to avoid them. None can suppose the Authour of such a Religion to be so weak as not to understand, that men would never em∣brace this profession; unless at the same time that he called them to this high pitch of piety, he called them also, as the Apo∣stle speaks, to his kingdom and glory. And therefore, without all doubt, our Lord took care to preach this as the principall thing, and to give good assurance of a blessed state to come; because without this it had been the most ungrounded and foolish undertaking that ever man went about, to perswade the world to be so mortified, to quit all present possessions, and to part with their lives for his sake. He must have been the most unreasonable of all other men in preaching such Doc∣trine, and supposed the World void of all reason, if he expected to have it be∣lieved; had he not been certain himself, and been able by evident proofs to per∣swade others, that all those who hearke∣ned to him should be no losers, but ex∣ceeding great gainers, by quitting all

things upon his account. If he had not held this truth in his hands, as clear as the Sun, that they who would follow him should be immortally happy; he might have stretcht them out long enough before he had drawn so much as one follower af∣ter him. The Trees would as soon have followed him as Men: who would never have stirr'd a foot in such a narrow path, unless he had shewn them plainly that it led to Everlasting Life.

Let us consider and illustrate this a little. Would not he expose himself to laughter and scorn, that should earnestly perswade his neighbours to go and labour hard in his fields all day, by which they should get just nothing for their pains at night? Would it not seem a piece of strange mockery and contempt of us, and as strange a folly in him that should invite us to enter into his service, which he con∣fessed would make us sweat, and ingage us in many toilsome imployments; and when we inquired what wages he gave, should be able to assure us never a far∣thing that lay in his power or will to be∣stow upon us? Would they not be e∣qually ridiculous, he that should make, and they that should embrace such a pro∣posall?

Might not such a trifler expect rather to be kickt, then to be followed by the multitude? Should we not hear them expressing their indignation in such speeches as these? What? Do you take us for arrant fools? Do you think we are mere Mushromes? that our brains are made of a sponge, or our heads stuft with wet straw? What do you make of us? or what have we done, that argues us to be such blocks and trunks as you suppose us? And yet such was the constant preaching of our ever-Blessed Saviour, that if he had not made his promises as plain and certain as his commands, he would have been lia∣ble to such language. For he calls men, as you reade in that Parable xx. Matth. to a laborious life of piety. From the beginning of his preaching to the end of it, he had no other design. Early in the morning, (vers. 1.) when he first appea∣red in the world, he went out: and what was it to doe, but to hire labourers into his vineyard? At the third hour he went out again, and said to those whom he found idle, Go ye also into the vineyard: (vers. 4.) At the sixth and the ninth hour of his life he still followed the same bu∣siness. At the eleventh also (vers. 6.) he finds other loiterers, and says to them also,

Why stand you here all the day idle? Would they have moved from their place, think you, if he had not agreed with them to pay them for their pains? Would they have returned no other an∣swer but that, No man hath hired us; and not have also added, What will you give us? what shall we gain by our la∣bour? had he not satisfied them about that matter? If there had been no wages to be expected, they had better have stood idle still, or have staid for some o∣ther Master. Had it not been evident, that the Lord of the vineyard was a weal∣thy person, able to give every man his peny, i. e. a reward for his service; he might have called long enough, and seen his ground all overrun with briars and thorns, before he had procured any la∣bourers to go into it. Certainly, if we will but allow our Saviour to have been a person of ordinary reason and common capacity, we cannot imagine he would have endured so long toil and travell, and walkt all the countrey of Judaea o∣ver, to win proselytes to him; if he had not made it as visible, that he would bring men to the blessed sight of God in eternall rest and peace, as it was, that he called them to a God-like life of piety,

righteousness and true holiness during their stay in this present world. We must depress him into the rank of the most wit∣less men; or else believe that He who re∣quired so much work from his servants, demonstrated he was a good Master, rich, and furnished with the most ample re∣wards.

And therefore (3.) we may well be∣lieve that He came with such Testimonies from above, from the Father and from the Holy Ghost, and intended Himself to appear from heaven as the Authour of Eternall Life; without which he could not have gone about to establish such a Doctrine; or if he had, would not have succeeded. One of these Witnesses excee∣dingly justify the other; and are not to be divided. We have reason to think, a person of his Understanding, who spake as never man spake, (his very enemies being judges,) would not have attempted the settlement of such a strict rule of life as his Doctrine contains, without such coun∣tenance from Heaven as I have mentioned, to perswade the world that he would lead them thither. Though I must add, (4.) that the strict purity and holiness of his Doctrine singly considered is of great

weight and moment to perswade us that ETERNALL LIFE is in him: be∣cause this is a part, nay, a principall part, of his Doctrine. Which He, who in all other things that he said was unrepro∣vable, would not have affirmed so expres∣ly and constantly, if he had not been ful∣ly assured it was true.

Do but observe how this Doctrine is constantly intermixed with all his Ser∣mons. It is the very strain of his Prea∣ching, that if any man would follow him, and doe as he did, he should find rest for his Soul; and that God the Father of all would honour those who did him service. xii Joh. 26. This he proclaims in the plainest terms, and the clearest manner. viii. Joh. 12. I am the Light of the World: (Illuminator & Deductor humani generis, as Tertullian excellently expresses it , the Inlightner and the Conducter or guide of mankind:) He that follows me shall have the light of life; the wisedom, that is, which shall lead him to immortall blifs. And to make this more manifest, let it be noted, (1.) how he proclaims this to e∣very man, iii. Joh. 15, 16. that the Son of man must die, that whosoever believeth in him should not perish, but have eternall

life. For God so loved the world, that he gave his onely-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. And (2.) he asserts it with the greatest earnestness, with the strongest and most vehement asseverations. vi. Joh. 47. Verily, verily, I say unto you, he that believeth on me hath everlasting life. He tells them also (3.) with the same as∣surance, that God had sealed him for this purpose; or set a plain mark upon him, whereby all might see that he was to be the Authour of everlasting life. vi. Joh. 27. And observe (4.) that, having told them it was visible, if they pleased to o∣pen their eyes, that God the Father had designed him to give them immortall satis∣faction, he repeats this Doctrine a great many times in that Chapter; vers. 33, 35, 39, 40, 47, 48, 51, 54, 57. Insomuch that St. Peter concludes at the latter end of that Sermon, there was no Master compa∣rable to him, who had the words of eter∣nall life: ver. 68. And it is farther obser∣vable, that he affirms (5.) he came to bring his followers to the greatest happi∣ness. x. Joh. 10. I am come that they might have life, and that they might have it more abundantly. And (6.) that he tells them again, he came to publish this glad tidings

by the appointment of the Father. xii. Joh. 50. I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. And (7.) that he affirms, he hath power to make good what he promises. x. Joh. 28. And I give unto them eternall life; and they shall not perish, neither shall any pluck them out of my hand. xvii. 1, 2. Glorify thy Son, as thou hast given him power over all flesh, that he should give eternall life to as many as thou hast given him. And, lastly, he tells them that he was such a person as might well be credited in all this; since he came down from heaven, and was at that moment in heaven. iii. Joh. 13. Which he repeats again viii. 23. I am from above, I am not of this world: and ver. 38. I speak that which I have seen with my Fa∣ther: and ver. 42. I proceeded forth and came from God; neither came I of my self, but he sent me. For which reason he doth not discourse of immortall life as a Philo∣sopher, going about to prove it by rea∣sons and arguments; but onely asserts it as one that had Divine Authority, (for which he was to be believed,) and could himself make men eternally happy. This was the onely thing that could be dispu∣ted and needed proof, that he came from

heaven to illuminate the world by his in∣structions. And this he did not desire they should take upon his bare word, but a∣bundantly demonstrated it: and told them, ver. 28. that after his death they should still see it made more evident that he did nothing of himself, but as the Father had taught him, he spake these things. For then, as you shall see in due place, God the Father declared all these words to be true by raising him from the dead.

These things he said so often, so open∣ly, so confidently, and with such appeals to God, (who bare him witness, as you have heard, and never in the least con∣tradicted what he said,) that we have great reason to believe he did not forge all this: but delivered the mind and will of God as sincerely when he said he would give men Eternall Life, as he did when he charged them to live soberly, righteously and godly in this present world. Certain it is, that He himself believed what he preached, and had no doubt, but a perfect assurance of it; as will appear if we pass to the Second thing which we are briefly to consider,

II.

His own most holy Life, in the strictest obedience to God the Father. This A∣barbinell, in his discourse upon xi. Isa. which I have so often mentioned, makes one of the marks of the Messiah; the perfect temper of his desires and affecti∣ons, and the direction of them according to the measures of the Divine Law. Which he thinks is the meaning of those words, ver. 3. He shall be of quick understanding in the fear of the Lord. This was so re∣markable in Jesus, who was so truly, so compleatly and constantly pious, that there never was any person so qualified to lay claim to this Dignity as he was. His Life was so free from all blame, such a perfect abstinence from all the pleasures of this world, such a contempt of all that which we think most worthy of our in∣defatigable labours; that it hath a strong force in it to perswade us, that he indeed sought Eternall Glory, and was fully as∣sured he should be possessed of it for Him∣self and for all His.

Who but a man so perswaded of his Doctrine would have lived in poverty,

when he might, no question, by the multitude and devotion of his follow∣ers, have made himself incredibly rich? What should incline him to remain all his days without an house so big as a fox or the smallest bird is owner of, but an ex∣pectation of that house which is eternall in the heavens? Could any thing move him to give away to the poor all that was given him, but a certain knowledge of great treasures above? We cannot con∣ceive what should make him refuse the dignity of a King, when the people intended to proclaim him; if it were not this undoubted perswasion, that he was the King of Heaven, and should sit down at the right hand of the Throne of God. Would any of those that doubt this, la∣bour as he did, night and day, for no∣thing? Would any poor man cure mul∣titudes of all diseases, and take not a far∣thing for his pains? Would any body live, if he could help it, and not know where he should eat the next meal's meat? And who is he that can find in his heart to endure the hatred of the chiefest of the people, and to be in perpetuall danger of snares and treacherous designs for the taking away his life, without any hope to be a gainer by it? Is there any like∣lihood

that our Lord would have labou∣red in such sort, as not to have leisure so much as to eat, and after all that kind pains be content to be called De∣ceiver and Devill, and to run the haz∣zard of being stoned and killed; and yet have no assured expectation to reap some fruit hereafter from all his toil and trouble? Let him believe it that loves to sting his fingers with nettles, or to roll his naked body in snow: we that have a more tender sense of our own pleasure must have leave to be of another mind. Let any man try to per∣swade himself to lead such a life; and by his unwillingness he will easily be convinced, that our Lord, who could look for nothing in this world from what he did and suffered, would never have so chearfully, freely, and without any regret, followed such a course, had he not known as surely that he should be made glorious thereby hereafter, as he knew that he must be made miserable by it here.

Ask his Poverty then, and that will bear witness that he laid up treasures in the heavens. Ask his Humility, and that will tell you that he sought for the

Glory of God onely. Inquire of his Cha∣rity and Bounty, his wonderfull bounty to all men, and that will bear Record both that all fulness is in him, and that he will not envy any thing he hath to his followers. Let his Contentedness speak, and that will assure you he was posses∣sed of something greater then all worldly goods; which he could tell better how to live without, then others to live com∣fortably withall. Examine his Labours and pains, his travells and journeys, trace his steps over sea and land; and they will all confess that he sought a better Country, which is an heavenly. Ask him what he meant by his Patience, his willing endurance of all reproaches, ca∣lumnies, hatreds, persecutions; and they will likewise conclude in the same testi∣mony, that he had a joy set before him, which made him despise them all. In short, consult his Fasting forty days, his enduring so many temptations of the De∣vill, slighting his offers, rejecting his counsels; and you can have no account of them but this, that he had indeed the meat that endures to everlasting life; that he verily believed the voice from heaven, which said he was the Son of God; and that he knew he had a greater Glory,

then all the Kingdoms of the world which the Devill offered him.

And after all this, I suppose there is no considering man but will think the unquestionable belief of such a person as he was, to be of very great moment to set∣tle ours in this weighty business. It is safest for us, without all dispute, to fol∣low the judgment of one so well able to discern truth from falshood, that he was of as quick understanding in all things else, as he was in the fear of the Lord. We have great reason to think that he was in the right; and was no more delu∣ded himself, then he intended to delude others. There was not the least flaw, as I shewed in the former Treatise, that ap∣peared in his Understanding; nor could he be seduced into this belief by any earthly appetite or desire: and therefore we ought to conclude, he was abun∣dantly satisfied, by the most evident de∣monstrations, that he should live for ever, and be the Authour of Eternall Life to others: which, among other reasons, should very much satisfy us.

III.

Who may farther consider also the Baptism of that famous person St. John the Baptist. That is, his whole Ministry, which is comprehended under the name of his Baptism; as Circumcision sometimes includes the whole Law of Moses. In this we shall find, if we examine it, a plain testimony to the great truth we are trea∣ting of, that ETERNALL LIFE is in Jesus for all the faithfull. All that Nation who persecuted our Saviour held John for a Prophet, and went to be bap∣tized of him. Insomuch that the wisest of them durst not affirm that his Commission was from men, (or that he taught and baptized the people from a private moti∣on of his own,) but rather that he under∣took this office by authority from heaven. Upon which account they were bound to receive his testimony concerning our Saviour, as unquestionable: which they themselves clearly discerned to be a good consequence; and therefore would not reason this matter out with our Saviour, but let it fall to the ground, when they themselves had begun the dispute.

Now He testified as plainly that by him we shall have Eternall Life, as he did that he is the Son of God. For, (1.) as soon as ever he began to preach, he told them the Kingdome of heaven was at hand. iii. Matt. 2. Which language the Jews understood well enough, and there∣fore never askt what he meant: for so they had learnt, out of the Prophet Da∣niel, to call the Kingdome of Christ. Whose throne was to be erected by an heavenly power, and not by any humane means; and under whose government they expected the greatest blessings that heaven ever meant to bestow upon them. Now that under this name the Baptist comprehends the Eternall Felicity which Christ should bring, is apparent from the exposition which he makes of it, in the following part of the Chapter. Where he tells those who were dubious, that he was not the Christ, but they might shortly expect him; and that when he came, he would gather the wheat into his garner, as well as burn up the chaff with unquenchable fire. iii. Matt. 12. This he said when the chief of the Jews came to his Baptism: which was a testimony that Jesus, who presently came after him, was to open the Kingdome of heaven,

and gather all pious men thither, as wheat into a garner. Which though it denote first of all the Church of Christ, yet must needs include in it the notion of a Church to be made exceeding glorious; because the King of it hath his seat and throne no-where but in Heaven.

And then, (2.) after this the Baptist gave a more express testimony of what they were to expect from Jesus, when he said, Behold the Lamb of God that taketh away the sin of the World. i. Joh. 29. Which words must needs intend (as hath been said already) that He is to restore us to the favour of God wherein our first Pa∣rents stood, to take away that which separates between God and us, and to make us capable of Paradise again.

And still more expresly (3.) he says, iii. Joh. 36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life. Unto which testimony our Blessed Saviour himself ap∣peals v. Joh. 33. after he had been dis∣coursing (ver. 25, 26, &c.) of his power to give life to mankind. Indeed there was a witness, he shews, which in itself was far stronger then this; and that was

the Works which he did: but this was a better witness to them, (and therefore our Saviour uses it,) who durst not affirm John's Baptism was not from heaven; whereas they boldly said the works of our Saviour were not from thence, but from the Devill. This is the meaning of those words that follow ver. 34, 35, 36. after his appeal to John's witness; But I receive not testimony from man: but these things I say that ye might be saved. He was a burning and shining light: and ye were willing for a season to rejoyce in his light. But I have greater witness then that of John, &c. That is,

Though I do not chiefly rely on any humane testimony, such as John's was, and indeed do not need it, (having one more immediately divine and heavenly:) yet for your sakes, who have a good opinion of him, and own him for a Prophet, and whom I would willingly convince and save by any means, I instance in him so much, and re-mind you of what he said con∣cerning me. That which makes me first of all speak of his testimony, and so often refer you to it, is not, because it is the first and chiefest in its own na∣ture, much less the onely testimony I have; but because I think it will be most

effectuall to doe you good: He being in himself a most excellent person, shi∣ning among you in great wisedom and zeal; and also by you so esteemed, and received among you (at least for a sea∣son) with a great deal of satisfaction.

And to this now adde (4.) another thing, which I took notice of in the for∣mer Treatise, and must here just call to remembrance; that our Saviour himself was baptized of him at Bethabara, a place that denoted him to be the person who should lead men to their Rest, the Joshua that should conduct them into the land of promise: and you will confess this WATER we are speaking of to be the Water of life, which, if we drink of it, will revive and chear our fainting spirits. If we do but receive, I mean, the Doc∣trine of the Lord Jesus into our hearts; if we seriously consider it together with the strain of his Life; if we mark the office of St. John Baptist, the end of his Ministry, and the testimony which his Baptism gave to our Saviour; we shall find them all leading us into this comfortable be∣lief, that He is the Prince of life, and that none can miscarry who live as he taught, and tread in his steps; but have good

hopes in this world, which shall not make them ashamed in the world to come.

IV.

This Jesus himself also bad his Disci∣ples believe, by the same Authority whereby he baptized and gathered Di∣sciples to himself. Which none could doe, I shew'd you, as he did, but the Christ; in whose days the Jews expected an Universal Baptism and cleansing of the people. Now the very end and intention of his Baptism was, it is very well known, for the Remission of sins, and consequent∣ly for Eternall life. This he taught men to believe, and then authorized his Di∣sciples to receive men to these high and noble Privileges, by baptizing them in his Name. Upon which followed such a marvellous change in their Souls, they were so inlightned, renewed and trans∣formed, that Holy men doubted not to call this Baptism, the Water of Salva∣tion, the Water of Life, and the immor∣tall Nativity Nay, St. Augustine in∣forms us, that the Punick Christians cal∣led Baptism by no other name then SAL∣VATION; which he thought so proper, that he ascribes it to an ancient and Apo∣stolicall

tradition . And Paschasius calls it LIFE, in his Book of the Body and bloud of our Lord; where he says of those who died shortly after Baptism, that post perceptam vitam, after they were made partakers of life, they in nothing decli∣ned from the way.

And for this they had the Authority of our Saviour, who said, after he was risen from the dead, xvi. Mark 16. He that be∣lieveth and is baptized shall be saved: and shewed St. John, xxii. Rev. 1, 2. a pure river of WATER OF LIFE clear as crystall, running through the midst of the street of the new Jerusalem, from the throne of God and of the Lamb. Which is a plain de∣scription of the place of Baptism, appoin∣ted by God and our Saviour, in the midst of Christian assemblies, (called Streets, because they are the place of concourse,) for the purifying of the world, and resto∣ring us to Paradise again. And he calls his Baptism WATER OF LIFE, be∣cause it runs thither; and there we begin to live , and are admitted to the friend∣ship of God, and put in assured hope that the Life which then begins shall be con∣tinued to Eternall life. It is usuall with the ancient Writers of Christianity, to

speak of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instauration, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a transformation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a transfiguration of mens Souls in Bap∣tism: by which, says St. Basil, the Soul so glisters, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , God forms it to himself to be as it were his Throne. And so St. Cyprian testifies of himself, in his Epistle to Donatus, that though he was perplexed in so many errours, as made him think he could never be rid of them, and so led away by those vices which stuck close to him, that despairing to doe better he began to favour them, as things proper to him: yet when he had recei∣ved Baptism, a light from above came streaming into him, a celestiall breath repai∣red him into a new man; and after a won∣derfull manner he was confirmed in those things which seemed dubious, and saw those things clearly which before were obscure, and found a power to doe that which he judged not onely difficult, but impossible.

Now this change which they felt in their thoughts, desires, and passions, as soon as they were baptized, was a power∣full argument to perswade them, that they should as really rise from the dead and live eternally, as they were now

quickned, when they lay dead in trespas∣ses and sins, to the life of God and true piety. Which was the reason that they chose Easter, rather then any other time, as the most proper season for the recei∣ving the grace of Baptism. So the same St. Basil tells us, that every day, every hour, every moment is a time for Baptism; but there is none so fit, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the more proper and peculiar season for it, which is Easter-day. For the day is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a memoriall of the Resur∣rection, and Baptism is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a power granted us to rise again. So that on the day of the Resurrection, we should receive the grace of the Resurrection. And therefore the Church calls on those whom she hath conceived and travelled withall a good while, that now she may bring them forth. This belief they were desirous, by all means, to impress upon mens minds; and would have them look upon Baptism as the seal of a second life . In which they could not be deceived; finding such a beginning of it already, as testified the mighty power of God wor∣king in them.

And therefore St. Paul with great rea∣son alledges Baptism as a publick witness

to the faith of the Church, about the Resurrection of the dead, and the Life of the world to come. 1. Cor. xv. 29. Else what shall they doe which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? The Resurrection of the dead was so much the hope of Christians, and Baptism gave such strength to their hope, that when any person, newly instructed in the Christian faith, died before he could receive Bap∣tism, some of his Friends, it is reported from Irenaeus, received it after his depar∣ture in his Name. To what purpose doe they this? says the Apostle, (if he have respect to this custom,) why do they thus trouble themselves, if they look for no∣thing after death? This shews, that even those who were mistaken in other things (as in this about baptizing for their de∣ceased Friends) thought the dead were not lost, but that there was hope of their future happiness: else they would not still have continued to assist them, and taken all the care they could that they might not be prejudiced for want of Baptism, which in their stead they received. They would not have been so senseless, as to concern themselves to doe any thing for those who were gone from this world;

if they had not believed another, and lookt upon them as capable there of E∣ternall Life. Into the belief and expecta∣tion of which all Christians whatsoever were baptized: which perhaps is all that the Apostle means by this Question, Why are they baptized for the dead? Which Ri∣galtius thus interprets, Why are they bap∣tized ut mortui resurgant, that after death they may rise again? why are they askt at the Font, whether they believe the resurrec∣tion of the dead? So that for the dead, is for themselves, in hope of what shall fol∣low after death, viz. a blessed Resurrec∣tion.

Which is the interpretation of St. Chry∣sostome, (as I have observed elsewhere ;) who also bids us take notice, how that which they expressed in words, when they professed to believe this great Ar∣ticle of the Christian Faith, was also re∣presented, as in an Image, by the very act of Baptism. In which the going into the water, and the coming out, was a sign of their descending to the state of the dead, and of their ascending from thence to life again. There is no man that is baptized, but by the very rite and manner of it pro∣fesses to die, at least, to sin, and to rise

again to newness of life. This Death and Resurrection (as the Apostle teaches vi. Rom. 3, 4, 5.) is most lively represen∣ted there. But this is not all that is in∣tended by it: for even those who in that sense were already mortified and re∣newed by receiving the Holy Ghost be∣fore their baptism, (as Cornelius and his family,) proceeded notwithstanding to receive that holy washing; and by their submersion took upon them the likeness of the dead, and by their emersion appea∣red as men risen again from the dead. If there were no other death to be esca∣ped but that in sin, and no other resur∣rection to be expected but that to newness of life; why were they, who had attained these, baptized as dead men? and being already dead to sin, why again sustai∣ned they the image of death, out of which they believed and professed they should come? This very action of theirs proves that they lookt for another resurrection after death; which is the resurrection of the body. And this profession of theirs was so much the more weighty, as they were the more learned and instructed, being already taught by the Holy Ghost. By whose power they were already dead to sin, and made alive to God; and by

whose instruction they professed to be∣lieve, that as there is another death, viz. that of the body, so they should over∣come it by the mighty power of Christ, raising their very bodies from the dead.

There are severall other interpretations of this place; as that of Epiphanius , who expounds it of those who received Baptism at the point of death: but I shall not trouble the Reader with them, be∣cause they all conclude the same thing, that Baptism was a publick profession of the hope of immortality; and a Seal also of the promises of God, not onely to that particular person who at any time received it, but to the whole Church, both to the living and the dead. Who, as oft as Baptism was repeated, had an open assurance given them from God, (by whose authority it was administred,) that they should rise again to everlasting life.

And so I shall dismiss this First Wit∣ness on Earth: which is the more to be regarded, because, though it be not so great in it self as those which speak from heaven, yet to us it is very considerable; and cannot be denied by those who ca∣vill

at some of the other. For all men acknowledge the Life and Doctrine of our Saviour to be incomparably excel∣lent; and John the Baptist stands upon record in Josephus for a person of severe and strict sanctity; and the whole Chri∣stian Church (who were not so childish as to build their hope on a sandy foun∣dation, but stood immovable (as you shall hear) like a house upon a rock, when all the world storm'd and made the most furious assaults upon them,) believed thus from the beginning: as appears by their holy profession which they made when they entred into the gates of the Church by Baptism.

The mighty power of which WA∣TER OF LIFE they have thus ce∣lebrated with their praises. Baptism is the Splendour of the Soul, the Change of the life, the Answer of the Conscience towards God. It is the help of our weak∣ness, the putting off the flesh, the attain∣ment of the Spirit, the Communion of the Word, the Reformation of God's workman∣ship, the drowning of Sin, the participation of light, and the destruction of darkness. It is the Chariot which carries us to God, our fellow-travelling with Christ, the esta∣blishment

of our faith, the perfecting of our minds, the key of the Kingdom of heaven, the foundation of a second life . At this the heavens rejoyce: this the Angels mag∣nify, as of kin to their brightness: this is the Image of their blessedness. We would willingly praise this, if we could say any thing worthy of it.

Let us never cease however to give him thanks who is the Authour of such a gift; returning him the small tribute of a chear∣full voice for such great things as he hath bestowed on us. For thou truly, O Lord, art the pure and perpetuall fountain of Goodness; who wast justly offended at us, but hast in much love had mercy on us: who hatedst us, but art reconciled to us: who pronouncedst a curse upon us, but hast given us thy blessing: who didst expell us from Paradise, but hast called us back again unto it. Thou hast taken away the fig-leaf covering of our nakedness, and cloathed us with a most precious garment. Thou hast opened the prison-doors, and dismissed those that stood condemned. Thou hast sprinkled us with pure water, and cleansed us from all our filthiness. Adam, if thou callest him, will be no longer ashamed: he will not hide himself, nor run away from thee.

The flaming sword doth not now incircle Paradise, making it inaccessible to those that approach it; but all things are turned into joy to us who were heirs of sin and death. Paradise, and Heaven it self, is now open to mankind. The Creation, both here and above, consents to be friends after a long enmity. Men and Angels are piously agreed in the same Theology.

For all which Blessings let us unani∣mously sing that Hymn of joy which the in∣spired mouth in ancient times loudly pro∣phesied. I will greatly rejoyce in the Lord, my Soul shall be joyfull in my God: For he hath cloathed me with the garments of Salvation, he hath covered me with the robe of righteousness; he hath decked me with ornaments as a bridegroom, and as a bride adorned me with jewels. lxi. Isa. 10. This adorner of the Bride is Christ; who is, and who was before, and who will be blessed both now and for ever. Amen.

Notes

• Apolog. cap. xxi.
• (a) S. Cyprian. epist. ad Donatum, & ad Magnum.
• (b) Op∣tatus L. v.
• (c) L. i. de Pecca∣torum me∣rituis, &c. c. 24.
• So An∣draeas Cae∣sar. joyns the begin∣ning of ver. 2. to ver. 1.
• S. Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. L. de Spi∣ritu S. c. x.
• in Psal. xxix.
• Exhortat. ad Bapti∣smum.
• Greg. Naz. Carm. iamb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• In Ter∣tul. de Resurrect. carnis c. 48.
• Aqua Genitalis.
• Arias Montanus.
• Haeresi 38.
• Greg. Naz. Orat. xl.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orat. xi.
• Greg. Nys∣sen. L. de Baptismo Christi.