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 ...

III.

That now is the next thing I am to press, as a necessary consequence of what hath been said in the foregoing Treatise. Though there were such slender proofs, in compari∣son with ours, that God spake to Moses, and though others, as I said, were drawn away by the subtilties of evil Angels, yet they all believed and gave great reverence to that which was delivered to them. Eve∣ry Nation gladly received and held fast, that which did but pretend to come from Heaven. Which must needs extremely reproach us and put us to eternal shame, if we having better evidences, should not only be Believers, but have a stronger faith in Jesus. That which Plato thought was to be wisht for, is now come to pass: God is come to be our Guide and Director. The very wisdome of the Father hath appeared to teach us. He that made all the World, is come down hither to reform us. The WORD IS MADE FLESH, that as he had Principalum in coelis (to use the words of Irenaeus * 1.1) the Lordship in Heaven, so he

might have Principatum in terra, the same Soveraignty upon Earth. He hath appear∣ed also in wonderful and astonisht bright∣ness; to convince us of his authority, and to make us know assuredly that he is God blessed for ever. Shall we not then hear his words? shall we not deliver up our selves to receive his Heavenly instruction, which came with such powerful demon∣stration? God forbid that any of us should be so perverse, as hearing such WITNES∣SES speak unto us for the Lord Jesus, we should give no credit to them.

I cannot but believe, as S. Austin * 1.2 excel∣lently discourses,

that if Plato now lived, and would vouchsafe to answer my Que∣stions; or rather if any Scholar of his, being perswaded that truth is not to be seen with corporeal eyes, but by a pure mind; and that nothing hinders the sight more than a life addicted to lust, and false Images of sensible things, which, impressed on us, beget various errors, and that there∣fore the mind is to be purified, that it may behold that unchangeable beauty, which is always the same, and always like it self; If, I say, a Scholar of his thus taught by him, should ask him, whether in case there should be a Man, Great and Divine,

that should perswade the People at least to believe such things, though they could not perceive them (or if they did per∣ceive them, were so ingaged in vulgar errors that they durst not or could not oppose them) He would not judge him worthy of Divine honour: I believe he would Answer, that this could not be done by Man; unless perhaps the very power and wisdome of God should honour some person (who was not taught of men, but from the Cradle illuminated by the most intimate knowledge of things) with so great a grace, and strengthen him with such resolution, and bear him up with such a majesty, that contemning all things that evil Men desire, and induring all things that they dread, and doing all things that they admire, he should con∣vert Mankind, with equal kindness and authority, to so wholesome a Faith. And he would add, that it was to no purpose to ask him what the Honours are which ought to be given to such a person, when it is easie to be discerned, what honour is due to the wisdome of God: by the gui∣dance and governance of which, he would singularly deserve of Mankind, and do some thing for their Salvation, proper only to himself, and which was

above Men to do. Now if these things, which I have supposed, be really done, if there be good records of them, if from a Country, in which alone One God was worshipped, and where such a person was to be born, there came chosen men, who by their Vertues and their Sermons have kindled in Mens breasts the flame of the Divine love, and have left the inlight∣ned Earth under a most wholesome Dis∣cipline, if every where it is preached, that in the beginning was the Word, and the Word was with God, and the Word was God, if to the perceiving and em∣bracing this, (that the Soul may be cu∣red, and recover strength to entertain so great a light) the covetous hear such words as these, Lay not up your treasures upon Earth, and the luxurious are told, that he who soweth to the flesh, shall of the flesh reap corruption, and the proud are told, that he who exalteth himself shall be abased, the angry are exhorted when one cheek is smitten to turn the other, they that live in discord are taught, to love their enemies, the superstitious are in∣structed, that the Kingdom of God is with∣in us, to the curious it is said continually, look not at the things that are seen, but to those which are not seen, and lastly it is

said to all, Love not the world, nor the things that are in the world; if these things are read throughout the world, if they be chearfully heard with great veneration, if after so much bloud, such fires, so many crucifixions of Martyrs, the Church is grown more fertile, and hath propagated it self to the most bar∣barous Nations, (and to omit the rest) if men are every where so converted to God, that every day all mankind an∣swers almost with one voice, LIFT UP YOUR HEARTS UNTO THE LORD; why should we drowsily still continue in a sottish unbelief?

There is nothing can be said in the ex∣cuse of such Souls, as having received no∣tice of such a marvellous Love of God to mankind, and such evident proofs that it is no fancy; will not be perswaded to en∣tertain the belief of it. But when light is come into the world, chuse to remain in darkness; and will be guided merely by themselves, when there is a revelation come from God. Which ought to be en∣tertained with the greatest joy, as the thing which the world wanted and wisht for: and without which they could meet with no resolution of their doubts, nor

certain directions how to please God, whom they had so highly offended. In this the Christian Religion gives us full satisfaction, and propounds nothing to our practice, but what the wisest men ever said was best to be done, and took for the most excellent piety. As for that which it propounds to our belief, it is all made credible by this one great Truth, which is proved by a number of Witnesses, that Jesus is the Son of God. We ought to re∣ceive that which such a person taught, either with his own mouth, or by those whom he inspired, and sent in the same manner, as the Father sent him. For if it be so reasonable, as I have demonstrated, to be a Believer, then it is as unreasonable to be an Unbeliever: and no man will be able to open his mouth to justifie such a sin, against so many Witnesses as will appear to testifie, that they called him to the faith by the clearest and the most power∣ful evidences that ever were. For if the Jews were bound to believe in Moses, ha∣ving no more testimony from God than you have heard; we are much more bound to believe in Jesus, who hath more and greater Witnesses that he not only came from God, but is gone to God, and hath all things given into his hands, whe∣ther

in Heaven or in Earth. As it was said of them therefore (xiv. Exod. ult.) that they believed the Lord and his servant Moses, so let it be said of every one now, that we believe the Lord and his Son Jesus. For this very end were these words writ∣ten by S. John, that we may believe on his Name, ver. 13. And this is the summ of what God would have us to do, the Com∣mandment he hath given us; That we should believe on the Name of his Son Jesus Christ, and love one another, iii. 23. If we do the former, we shall see an evident consequence of the latter. For when we are perswaded that He is the Son of God, we cannot but see that we ought to re∣ceive every word that he says, with affe∣ctionate reverence, and to let every thing that is said concerning him into our very hearts; so that we fear him, and love him, and become obedient to him, and depend upon his word, and, as he himself hath taught us, honour him as we do the Fa∣ther Almighty.

For we are assured by those who heard him, and were with him from the begin∣ning, and were witnesses of his Resurre∣ction, and received the Holy Ghost from him, that He was the WORD MADE

FLESH; and that the Word was God, and all things were made by him, and is the Son of God not by office only, but in his nature and essence, and having assumed our Flesh, therein reigns Lord of all for ever. For what reason should we refuse to receive that, which is so credibly witnessed to be the very Truth of God? They that report these things were so pious, as I have proved, that they cannot be suspected to have in∣vented them; nay, the very end for which they published them, quits them from all suspicion of fraud and forgery. For they aimed at nothing, but by making man sensible of his great Dignity, and the high honour God hath put upon him; to possess his heart with an ardent love to God and to his Neighbour, and to make him perfectly subject unto his will. And is there not great reason, if we believe what these Witnesses say, that we should apply our best endeavours to please him; by living soberly, righteously, and godly, and by abstaining from the least appearance of evil? Think what Jesus was, and then resolve with your selves what regard is due to his Word. Will not the wicked man tremble, when he hears him say, that none shall go to Heaven but they that do the will of his Father which is in Hea∣ven?

Then he does not believe that these are the words of the Son of God, or does not mind what he reads. Who can with any face call him Lord, Lord, and not acknowledge that he ought to do the things that he says? And to acknowledge this, and not do those things, what a madness is that; if we believe our Lord is able to call us to a severe account for our neglect of his will? What is there that can recommend chastity and purity of heart to our affection, together with mer∣cifulness, meekness, peaceableness, po∣verty or contentedness of spirit, the humi∣lity of little children, saith in God's provi∣dence, and such like vertues, if this will not; that the Son of God hath preacht them to the world as the most amiable qualities in the eyes of God, without which we shall never see him, nor inherit his Heavenly Kingdom? Are not these his words? Do not his Sermons teach us these Lessons? And if we do these things, does he not say we shall have everlasting life, and enter into his joy, and see the glory which God hath given him? For what cause do we question whether this be the way to happiness? Do not the same Witnesses which tell us that he is the Son of God, te∣stifie withall that he came to teach us

Gods will, and that this is his will, which by the Gospel is declared unto us? Why do we not seriously believe it then, let me ask again? Are not the Witnesses good, who affirm that Jesus is the Son of God? Have we not examined them, and find no cause why we should reject them? Or will you receive nothing upon the credit of a Witness? That's a very strange obstina∣cy; which rejects so certain a way of knowing many things, that cannot be o∣therways known.

For the notices of things do not come to us all one way, but by divers means, either by our Senses, or by our Reason and Dis∣course, or by Report. By all these ways the knowledge of things is conveyed to our Mind: And if we refuse to be infor∣med by any of them, there are a great number of things, certainly true and of great consequence to us, of which we must remain ignorant. That there are other Countries far distant from this where we live, and that such and such things are there to be had, and have been there done, most Men can know by no means but only by report; for there are but few that can go and see. And he that will not receive the testimony of another in this case, de∣prives

himself of a considerable piece of knowledge, whereof others partake; and which might be as useful to him as it proves to them. But if for this wilful loss he shall pretend to assign a just cause; say∣ing, that he cannot believe any thing un∣less it be demonstrated to him by clear and evident consequences from Principles of known reason, he will become ridiculous. For it is absurd to expect the knowledge of any thing in any other way, but that which is proper for its conveyance to us. To de∣mand a proof of a matter of reason, from our senses; or for what we discern by our senses, from our reason; is equally ridicu∣lous: and so it is to demand an evidence for things of Faith (which we know by report only) either from our Senses or our Reason. That there are some things come to our notice only by Faith, is plain from what passes every day. And it is as plain, that they must be proved to be true in their proper way; that is, by the soundness of the Testimony upon which we receive them: As no man requires a reason for what he sees and feels, nor asks that he may see with his eyes that of which he reasons and discourses: so he ought not to seek for a testimony of sense or reason, for that which he can know by no way but by re∣port.

As for example; no Man demands a reason to prove that the Sun shines; In this his sense gives him satisfaction; and if he were born blind, no reason could prove to him that it was not Night. Nor does any man, that is in his wits, require that he may behold God with his eyes, whom he knows by discourse and the rea∣son of his mind; and knows him also by that to be invisible. In like manner it is altogether preposterous, when a man comes and reports that such a person dyed on such a day; to ask for a reason to prove it, or to demand that he may see it; for it is impos∣sible to see him dye again upon that day. That is not a thing to be known either of those ways, by sense or reason, but only by the testimony of others who were present at that time, and are, we think, worthy of belief. Why do we ask then for any other proof, that Jesus was born of a Virgin at such a time, did such wonderful works, preached such an holy Doctrine, was cruci∣fied, dead and buried, rose again from the dead, ascended to Heaven, and sent from thence the Holy Ghost? These are not things now to be seen or felt, nor can we gather them from the meer discourse of our own reason, which tells us nothing of them: But we have them by report from

a great many Witnesses, who say they saw and heard and felt all that which they would have us believe. There is no other use of reason in this case, but only to exa∣mine and judge whether this report be cre∣dible, and founded in the testimony of God. Now that is evident to any impartial en∣quirer, from what hath been said concern∣ing these Witnesses, whose report there is no reason to suspect, as it is certain it can ne∣ver be disproved. Why should we then be so much our own enemies, as to deprive our selves of this saving knowledge of Jesus Christ? That is, why do we not give credit to the report of these Witnesses concerning Jesus; since, by the only pro∣per means, whereby such things can be proved, I have made it good that the Fa∣ther declared him to be his Son; and He appeared in Glory to testify to himself; and the Holy Ghost demonstrated he could be no less; and his Life, Death, Resurrection, and all the rest (of which there were so many upright Witnesses) assure us that it is a certain truth. Would we be so diffi∣cult to be perswaded to go to a Man or a Place, where several honest neighbours in∣formed us, upon their word, nay upon their life, we should be promoted to great honor, or be possessed of a fair estate? Do we not

believe one another in our daily traffick? and drive considerable bargains, merely upon the credit we give to some persons, who inform us of the advantage we may make by them? Do not men undertake long journeys, and more dangerous voy∣ages, merely because they are told that such an one is dead to whom they are heir, or that such rich commodities are to be had in exchange for meaner goods? Who is there that does not desire his Witnesses may be accepted and their testimony ta∣ken for good proof, either to clear his in∣nocence, or to settle his estate? Now, says the Apostle (immediately after the alledging of all these Witnesses in Heaven and in Earth, to prove the truth of Chri∣stianity) If we receive the Witness of men, the Witness of God is greater: for this is the Witness of God, which he hath testified of his Son.

The meaning of which is this; If men whose honesty you cannot impeach, give their testimony in a Court of Judicature, it is never disallowed, nor can you be per∣mitted to set it by, and make nothing of it; but it is necessarily admitted, for an end of strife. The weightiest causes are decided, all matters depending are deter∣mined

and judged, according to the evi∣dence that is given by witnesses of unble∣mished faith. In the mouth of two or three witnesses (as the known saying was) every word (or rather, matter) is establish∣ed. That is, brought to an issue and con∣cluded, if any controversie have arose to unsettle it. Nay, the testimony of one man, if we have no reason to suspect his credit, is in our own private thoughts, though not in Law, satisfaction great enough to assure us of the truth of what he says: And we think it such a reproach to give him the lye, that we cannot but be∣lieve him; finding a desire in the same case to be believed our selves. Now if things stand thus between us and our neighbours, will we not allow God (says the Apostle) as much as we yield to them? Shall not his word determine and conclude us? When he gives evidence of a thing, shall we still dispute it with him? That, be∣sides the undutifulness of it, is too great a stubborness. We may rather be taught how to behave our selves towards him, by the measure men expect from us, and we from them: Yea, God does more de∣serve credit than any man; for, as he adds, the witness of God is GREATER, i. e. is of far more validity and certainty;

it may more securely be relied on, than the witness of any men whatsoever. God is not only greater than men, but his Wit∣ness also or Testimony is greater (which must be carefully noted) it is of more force and strength to support any conclusion; we may more undoubtedly found our faith upon it; because it is not liable to any of those exceptions which may prejudice the best testimony of men. Two things there are that lessen the testimony of men, if we compare it with God's, and make it to be of a nature more weak and infirm. The one is, that though a man be reputed ho∣nest, and therefore we cannot legally ex∣cept against his Testimony, yet it is pos∣sible he may be a deceiver, and we cannot look into his heart to know whether he be or no. We may not be able to prove the least deceit by him, in what he says or ever has said or done; and it is possible he ne∣ver delivered any thing contrary to truth, or did any thing contrary to justice: but yet we can never free our mind from this thought, since we know not his inward man, that there is a possibility also, it may be otherwise with him. But then second∣ly, suppose him perfectly honest, and that it is impossible he should put a cheat upon us; yet it will be always possible that he

may be cheated himself, because all men are fallible and may be mistaken. The greatest integrity in the world cannot se∣cure a man, but the weakness of his un∣derstanding, and the subtilty of others may sometimes impose upon him: so that though he thinks what he says to be true, it may be otherwise in it self than it is in his thoughts. Herein therefore the Te∣stimony of God is GREATER than the testimony of men, that it is not liable to either of these suspicions; it being utterly impossible that he should either be decei∣ved himself, or that he should deceive us. He can neither lead us into an error (which we all acknowledge to be contrary to his Goodness and Truth) nor fall into one himself, which is as contrary to the per∣fection of his understanding, and his Om∣nipresent being. The testimony of God then being so indubitable, that it is above the testimony of any men, it ought with all reverence to be received when he declares that Jesus is his Son: for if it were but equal to humane testimony, it ought not to be re∣fused. Now this is the WITNESS OF GOD, says the Apostle, which he hath te∣stified of his Son. That is, It being gran∣ted to be most rational that we should re∣ceive the testimony of God, nay, give it

greater respect than we bear to that of men; I assure you that the evidence which we give you concerning Jesus is the very testimony of God; and therefore do not slight it. It is not we that bear witness to him, so much as God. We do not de∣sire you to hear merely what we say, but what God himself hath said, who hath gi∣ven many assurances of this truth. If there were but two of them, they might, by your own rules, very well expect to find entertainment; but there are no less than six witnesses, every one of them Divine, they all speak from God, and therefore you cannot deny your assent to what they prove. For the first witness, is God the Father himself, who called Jesus his well-beloved Son. And the second, is the Word of God, upon which account, whatsoever he says, is God's testimony also. The Holy Ghost, which is the third, that pro∣ceeds from the Father, and came on purpose to bear witness to his Son. As for the fourth (Water) the Doctrine was of GOD, his life was the life of GOD, John's Bap∣tism was from Heaven, and he is called (i. John 6.) a man sent from GOD. Then, for the Bloud which is the fifth witness, it is called GOD's own Bloud, xx. Acts 28. And it appeared to be his, by his gathering

it up again after it was shed, and taking it into the Heavens, where he appears with it in the presence of God for us. And the last of these witnesses is expresly called the Spirit of GOD, xii. Matth. 28. So that it is GOD, you see, who so many ways bears witness of his Son; there is some∣thing Divine in every one of these Witnes∣ses, in those on Earth as well as in those in Heaven; and therefore we cannot with∣out an affront to GOD reject their testi∣mony. For then He would have worse measure from us than men have, and we should give less respect to six Witnesses of his, than to two or three of our neigh∣bours. If Jesus came not with clear de∣monstrations, with fulness of proof, then deny him any admittance; but if God hath so many ways justified him to be his Son, if his Life was so excellent, his Bloud so holy, his Spirit so Divine, then we shall never be able to justifie it before any knowing man, much less before God, if we do not believe him: and that heartily and fully, in every thing; no more doubt∣ing of the truth of what he says, than we do of those things which our eyes and our ears report to us, or of those, which are delivered unto us, upon the faith of the whole world.

For which end it should be our endea∣vour, that our Faith may rest upon a sure and strong foundation; and be laid on such grounds, that it may stand the faster, in a time of temptation. The ignorant man's Faith indeed may be as strong, as his that knows most, and what he hath learnt by Education, may be so confirmed by Cu∣stom, that he will never stir from it: but is only the effect of Nature, which pro∣duces the same resolutions in those who are of other Religions. The Christian way of obtaining a strong Faith, is first to see the Son, and then to believe on him to everlasting life, as our Saviour himself teaches us, vi. John 40. To see him is to perceive and discern by evident tokens that he is the Son of God, the true way to life: upon which sight and plain demon∣strations we ought to believe in him, and submit unto him, as our Lord. That's the true Christian Faith, which flows from knowledge, and is founded upon the un∣derstanding of what such Witnesses as these say concerning Jesus. It relies upon the testimony of the Father, of the Word, and of the Holy Ghost, is wrought by the Spirit, and confirmed by Water and Bloud. And therefore we ought to study this place

of holy Scripture, and have it much in our thoughts, that so our Faith may stand in the Power of God. For otherwise, how shall we be able to follow the Apostolical Precept, which would have us, when we are questioned, to render a reason of the hope that is in us, 1 Pet. iii. 15. We may be able to stand our ground though we be ig∣norant of the true causes of belief; but the enemies of it will look upon it as a foolish obstinacy, if we have not so much understanding as to give some other ac∣count of our Faith, than they give for theirs. Suppose they should say, Why are you a Christian? whence is it that you look for a Resurrection, a Glorious body, and Eternal life in another world? Would they not think us very stupid, if we could say nothing to them but that so we have been always taught, and are resolved to believe? Would not this be as good a rea∣son for them as it is for us; and make us unworthy of the name of Christians, who know our Books no better, which bid us give, and furnish us with, a reasonable account? Consider therefore what An∣swer you would shape to them, that should make such a demand. The Apostle says it is fit they should have a reason, what is the best that you can offer for their satis∣faction?

shall I tell you? The plain An∣swer is this, That Jesus, whose Religion we follow, was the Son of God; and therefore we believe these things because the Son of God taught us so, who cannot deceive us; and we will not exchange this for any other perswasion though we should die for it. It is certain enough that every body who hears this, will presently con∣sent to us, that he is a fool who doth not stoop to him and comply with us, if it be certain that Jesus is the Son of God. But how do you prove that, will be the next question. Here is the labour, this is our work; and whence will you fetch con∣vincing Arguments, to make them yield to you this weighty point? There is no such Compendious Abridgment of them any where, that I know of, as in this place of S. John, which furnishes us with reasons both many and mighty to per∣swade us and others that Jesus is the Son of God. You may tell them that the Fa∣ther Almighty said so, by voices from Hea∣ven, in the audience of credible persons; and that the Word said so, as they may be informed of S. Paul, who had no reason greater than this to force him to leave all, and with the daily hazard of his life to fol∣low Jesus. You may alledge the testimo∣ny

of the Holy Ghost, both at his Baptism and afterward; the marvellous sanctity of his Doctrine and Life; the Confession he made at his bloudy Death; the Glory of his Miraculous works; his Resurrection from the Dead; the Power of the same Spirit in his Apostles, after he was gone to Heaven; all the Miracles which were wrought long after their times, in the pla∣ces where the holy Martyrs of Jesus suf∣fered; together with the wonderful suc∣cess of these Witnesses, who perswaded in∣numerable People in all Countries, to be∣come the subjects of this crucified King, Christ Jesus.

Study this place therefore, I say again, very well, that you may be able to oppress any gain-sayer, with the great weight of those reasons, which you render of your faith. And study it likewise, till you feel the faith of Jesus doing something in your hearts; till that faith which hath so good a cause, have sutable effects: that is, till it change you, as it is ever apt to do, into the nature of that cause from whence it flows. It comes from God; see that it carry you to him, and change you into his likeness. It relies on his Testimony, be sure that it make you perfectly of his mind. It comes with the authority from the Word

of God it self, and from the Holy Ghost, let it mightily inspire you with devotion to him, and set your affections on things a∣bove, where Christ is now at God's right hand. It relies upon the Purity of his holy Doctrine and Life; and therefore ought to purifie our hearts, that we may behave our selves in all holy conversation and god∣liness. It is founded on his Bloud, on which we can never look, but it will dead∣en our affections to this World, and make us crucifie the flesh, with its passions and lusts. It stands upon the power of God, and should therefore make us strong in the Lord and in the power of his might. It grows, as you see, upon sundry roots, and flows from several heads; and therefore should dispose those in whose hearts it is planted, to be abundant in the work of the Lord, and to bring forth much fruit: that we may be known to be indeed the Dis∣ciples of Jesus, whose faith is supported by such numerous Witnesses. And this now will lead me to the next thing, which S. John here makes to be the necessary con∣sequent of this faith; and therefore ought not to be omitted.

Notes

• * 1.1

  L. 4. cap. 37.
• * 1.2

  L. de vera Relig. cap. 3.