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. I. An Introduction to the Ensuing Discourse, shewing the Scope of it.

IT is not my design in this Discourse, to explain and establish the Doctrine of the Holy Trinity; which several great Writers have inferred, with much appearance of reason, from the remark∣able difference there is between those words whereby S. John expresses the Uni∣ty of the first three witnesses, and those whereby he expresses the Unity of the last: But to settle the Faith and Hope of Christian Souls, in the Lord Jesus; which is the true scope of the Apostle in this part of his Epistle, though in no Treatise, that I have met withal, it hath from hence been distinctly and fully represented.

That this is the drift of the Apostles Dis∣course, and ought to be the intention of mine; will be very apparent, if we go

but back so far as the fourth Verse of this Chapter, and from thence take our rise for that Argument, which I purpose to pursue. To know that we are born of God, and so shall be his Heirs, is a thing in which, above all others, we are most highly concern'd. That we may have therefore a certain character of one divinely descen∣ded, S. John lays down this General mark of him whereby he may be known, that Whatsoever is born of God, overcometh the World. By this a Christian is to be tried, and hereby he discovers himself what he is, whether the child of God in name only or in deed and in truth. If when he meets with any thing in this world that would seduce or affright him from his duty, he not only defies it and sets himself against it, but makes it yield to his resolution of sted∣fast obedience to God's Commandments (which every man, he says in the forego∣ing verse, that loves God, will certainly keep and not think them grievous neither) it is a plain demonstration that he is dear to God, and hath his very Spirit in him.

Now next to this there is nothing more necessary and desirable to be known, than how we may obtain this great and match∣less victory over every thing in the world

that opposes our Christian resolution; and so undoubtedly approve our selves heroical persons, as they were anciently called, that are born from above. And here also the Apostle lends us his assistance; telling us in the latter end of that fourth Verse, that we must atchieve it by Faith. And this is the victory that overcometh the world, even our Faith. So couragious, so power∣ful, so successful is an hearty lively Faith, that you see he calls it by the name of victo∣ry it self. If we believe stedfastly, we shall tread the world under our feet, and easily despise all its temptations; as those valiant Worthies did, whose example ano∣ther Apostle sets before us, in the Eleventh Chapter to the Hebrews: A portion of Scripture which he that means to be a conqueror, should think he can never read too oft.

But there is a farther enquiry remain∣ing, which every body will be apt to make; and that is, what this Faith may be, which is so victorious and triumphant. And therefore the Apostle takes care to sa∣tisfie us in this matter also; when he tells us, Verse 5. it is nothing else but to believe that Jesus is the Son of God. To be hearti∣ly perswaded, he means, that that great

person, who was born of the Virgin Mary, and was known by the name of Jesus, and overcame the world so gloriously, was in∣deed sent from God unto us, and owned by him as the express image of his person; so that we may as infallibly depend upon the truth of what he hath said, either of him∣self, or concerning us, as we can upon any thing of Sense or Reason; by which we think our selves bound to guide and deter∣mine our resolutions and actions in this life.

But still after all this, there is one thing more that we cannot but desire to be very sure of; without which all the rest will stand us in no stead, but we shall flag and despair of success, viz. That Jesus is indeed the Son of God. This if it be not well pro∣ved by substantial arguments, we can have no solid faith, and so no victory; and so no son-ship, no hope in another world. The Apostle therefore, that he may serve us in bringing some evident de∣monstration of this so important a truth, tells us in the next words (Verse 6.) that Jesus did not only say he was God's Son, and confidently affirm himself to be the Divine person so long look'd for, to come into the world; but that he came with

very sufficient and unreproveable witnes∣ses of it, viz. the WATER, the BLOUD, and the SPIRIT: which made this truth good to all those, who considered their testimony. If the first of these [WATER] should not be thought great enough to merit belief; yet the [BLOUD] joyned with it adds great force to its perswasion. Or if both these seem too weak, yet this last, the SPIRIT, the Apostle doubts not is so strong to conquer mens minds, and make them believe in Jesus, that he says, The Spirit is truth. That is, such an undoubt∣ed proof that Jesus was what he pretended to be, the Son of God; that no man can be deceived who relies upon it, and no man can refuse, if he give heed to it, to rely and depend upon such a witness.

Now this was a thing notorious in those days, and needed no proof at all, the whole Country of Judaea could witness it, that he came by (or rather with) Water, Bloud and the Spirit. And therefore the Apostle doth not go about to make this good, that there were such Witnesses (it being a matter confessed) but rather re∣peats it over again, as the strongest proof of his Divine Authority: adding more∣over

there-withal, that there were three other Witnesses, who by their concurrent testimony would unanimously justifie this Truth. For, saith he, in the words I have chosen to explain, There are three that bear record (or witness) in Heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in Earth, the Spirit, and the Water, and the Bloud: and these three agree in one. As if he had said, You can∣not reasonably doubt of that which we preach concerning Jesus, if you go but to those three witnesses, to which I have sent you, the Water, the Bloud and the Spirit; for they all affirm with one mouth, that he was the Son of God. And as they testi∣fie this to you upon the Earth; so there are three other Witnesses also who declare it to you from Heaven: to whom I first direct you; and then to those three that here on Earth, as I have told you, bear their record to him.

There are not a few Copies of the New Testament, it must be confessed, which leave out the Testimony of these three Witnesses that speak from Heaven, not reading the seventh Verse; as is noted not only by Socinus and his followers, but by

Erasmus, Grotius, Curcellaeus, and our Learned Selden, whose collections to this purpose far exceed all former observations. But yet this last named Great Author, hath said so much * 1.1 to justifie the Antiqui∣ty of our present Reading, and to keep the seventh Verse in the place wherein it now stands, that I make no question these are the words of S. John, concerning the three Heavenly Witnesses, the Father, the Word, and the Holy Ghost; and according∣ly I shall in the first place appeal to their testimony for the confirming of this Truth, and for the supporting thereby of our Faith, that Jesus is the Son of God.

And if any body shall say, What need is there of this in a Christian Country? There are no Infidels sure among us; nor are we in danger to turn Pagans, Turks or Jews, who blaspheme the Lord Jesus? I shall not labour to stop their mouths, by casting reproaches on others; nor com∣plain of the apostasie which some think they have reason to lay to the charge of too many in this present untoward generation: But desire them to take their Answer from S. John himself, in the thirteenth Verse of this very Chapter: Where they will find that he thought it not unnecessary to write

these things to them that believe on the name of the Son of God; that they might know how happy a thing it was to be a Christian, and that they might believe (i. e. continue to be∣lieve) on the name of the Son of God. And I may modestly suppose, that what he thought good to assert here with so much care and exactness, it will not be thought an unprofitable diligence if I study to ex∣pound and enlarge, for the benefit of be∣lievers. It will be some satisfaction to me however, to have had it in my heart to do some honour to my Saviour, and to have endeavoured to make any part of his holy Book more clearly understood; especially if what I write shall encrease the Faith of any Christian Soul, and fill it with an as∣sured hope in Jesus, by abiding constant in this belief, that he is the Son of God.

That being the thing which is to be proved by these witnesses, it will be ne∣cessary to search a little into the meaning of the Phrase, before we take their exami∣nation about it. And it must be confessed, that though Jesus be the Eternal Son of the Father, God of God, begotten of him before all Worlds; yet this is not always meant when he is called his Son: which is a name in the holy stile, not so much expres∣sing

his Nature as his high Authority and Sovereign power, which he hath recei∣ved, as the Mediator between him and us, from God the Father Almighty. So I think we are here to understand the Apostle, who under the Name Jesus com∣prehends all that belongs to his person, both his Divine and Humane nature; and affirms that this person hath Sovereign Authority committed to him by God the Father of all: who hath given him Com∣mission, and deputed him in his stead to declare his mind, and acquaint us with his will; and, having by himself purged our sins, promoted him to sit down on the right hand of the Majesty on high, as that great King and Lord of all, by whom we are to be governed now, and to be judged at the last day. Sure I am, in many pla∣ces of the holy Scripture which say, he is the Son of God, the meaning is expounded in other places to be this; that he is the Christ, or the anointed of God. That is, Jesus, who was conceived by the Holy Ghost, born of the Virgin Mary, crucifi∣ed under Pontius Pilate, rose again from the dead, and afterward appointed S. John and the rest of the Apostles, to preach those things to all Nations which we read in the holy Gospel; was indeed sent of God

(according to the ancient Prophecies) with his own power and authority, and is now, by the suffering of death, crowned with glory and honour, to be our King and Sovereign Lord, whom we are all to obey, and from whom alone we are to ex∣pect all our rewards.

And there is great reason to think that these are phrases of the very same import, here in S. John, if we compare but the first Verse of this Chapter with the fifth. In the former we read, that whosoever belie∣veth that Jesus is the Christ, is born of God: In the latter he tells us, that he who over∣cometh the world, believeth that Jesus is the Son of God. It is the very same Faith no doubt whereby we are born of God, and whereby we overcome the world; and therefore it is the very same thing to be∣lieve that Jesus is the Christ, and to be∣lieve that Jesus is the Son of God. Express it how you please, either of these ways, this alone is the Faith which can regene∣rate a man and put a Divine Spirit into him; that is, make him a conqueror over the world as Jesus was. Let the second Chapter of this Epistle, ver. 22. be con∣sulted also, and there you will find, that Christ and the Son are terms equivalent,

and have the same signification. To which if you add some places in the Evan∣gelists, they will make you see this more evidently. When S. Peter made this con∣fession, xvi. Matth. 16. that Jesus was Christ the Son of the living God, there is no more meant, one would think, by those words, the Son of God, than what the other word, Christ, includes: because when our Saviour would have them know that it was not fit for them, as yet, to divulge this truth which S. Peter con∣fessed, he only charges his Disciples (ver. 20.) that they should tell no man that he was Jesus the Christ. And if this be not ground enough to conclude the identity (as we speak) of these words, the other Evangelists will put it out of doubt. For S. Mark makes the confession of S. Peter to have been no more than this, Thou art the Christ, viii. 29. And S. Luke relates it not much otherwise, when he says that he acknowledged our Saviour to be the Christ of God, ix. 20. To be the Christ, or to be the Son, the Christ of God, or the Son of God, according to the understanding of these Divine writers, is the very same; and in these places nothing different. And indeed, it is very probable that S. Hieroms opinion is true, who believed

that the Apostles were not yet such profi∣cients as to understand the eternal genera∣tion of our Lord Jesus from the essence of the Father. For we find them very igno∣rant of divers things that were easier to be learnt than this, which if they had known, they would not have expected to see him settle his Throne upon Earth, nor doubt∣ed of his Resurrection from the dead, and many other things, as they did.

But the comparing of two other places will make this still more manifest. In the xxvi. Matth. 63. we read that the High Priest adjured our Saviour to tell him, if he were the Christ, the Son of God. They all expected one to appear under this cha∣racter; This was the common title of that great person, who they believed would shortly come: But they meant no more by it, than one appointed by God to be their King, as is apparent from S. Luke, who relates that question barely thus; xxii. 67. Art thou the Christ? tell us. And after our Saviour had made that answer which we read both in him and S. Mat∣thew; he tells us (ver. 70.) they all re∣plied again, Art thou then the Son of God? which was no more than to say, must we take this for confessed then, that thou af∣firmest

thy self to be sent, anointed, and set over us by God? Wilt thou stand to that which thou just now ownedst, when we asked thee that question? For without all doubt the Chief Priests and the Scribes intended nothing by that phrase, the Son of God, but what was comprehended in the other, the Christ. And therefore when Pilate, upon their accusation, ex∣amined him upon the same matter, he asks nothing else but this (as this Apostle S. John relates, xviii. 33.) Art thou the King of the Jews? which is the plain interpreta∣tion of the word, Christ. For that is not the proper name of any person, as Lactan∣tius * 1.2 rightly observes, but a name of pow∣er and dominion, signifying him to be their Sovereign: For in this stile, says he, the Jews were wont to speak of their Kings, whom they called Christs, or Gods anoin∣ted.

Once more, when they were enraged at our Saviour for calling himself the Son of God (as S. John tells us, Chap. x.) He justifies himself by a reason which signifies no more, but that he called himself, the Christ, the anointed of God, as you may read, ver. 34, 35, 36. If they were cal∣led Gods in old time, to whom the Word of

God came (i. e. who received commission and authority from God to be the Judges and Rulers of his people) then it could be no offence, much less a blasphemy, for him whom God had sanctified (i. e. set apart and anointed to this office of being their Lord and King) to call himself the Son of God. For so he was by his place; and there was no need he should say any thing of the Divine nature that was in him. Well then, to be the Son of God and to be the Christ, being but different expressions of the same thing; and the word Christ signifying anointed, one set apart to an high office, and (in its eminent sence) that person who was to sustain the place of God in this world, to be the King of Israel, yea the Governour and Ruler of all mankind; we must conclude that when the Apostle says here, Jesus is the Son of God, his mean∣ing is, that He is the Holy one of God, the person whom he sanctified by the unction of the Holy Ghost, and sent into the World; to whom he hath now given all power in Heaven and in Earth, that every knee should bow to him as the Sovereign Lord of the World; whom we are to hear and obey and depend upon in all things.

For this is the stile you may observe of

the Old Testament (from whence you may learn the rise and original of this manner of speech) which calls those Kings, who derived their authority immediately from God, by the name of his Sons. Because when they were anointed by his order, they were made what they were not be∣fore, and begotten (as they spoke) again: And being created by God to their new dignity, they are therefore called his Sons. The first time we meet with the phrase, is in the story of the first King of Israel, 1 Sam. xiii. 1. where Saul is called, as the words are in the Hebrew, the Son of one year in his Kingdom. Because there was but a year passed since the time of his uncti∣on; by which he was born Gods Vicege∣rent, and (as you read x. 6.) turned into another man. And indeed we find this imitated in Ethnick writers, who call the day their Emperors entred upon their Reign, their Birth-day. So we read in Spartianus that Adrian being informed by Letters that Trajan had named him for his Successor, caused the birth-day of his adop∣tion to be celebrated. And two days after, hearing of his death, he ordered they should keep the birth-day of his Empire * 1.3. But I do not intend to launch out of the ho∣ly story, where we find this more plainly

delivered in the History of the succeeding Kings of Israel. For when the Philistins, the Moabites, the Syrians, the Ammonites and other neighbouring People with their Princes, conspired (after they had been conquered by David) against the Lord and against his anointed; resolving to cast off their yoke: the Psalmist shews (Psal. 2.) how vain and idle their attempt would prove, because God had appointed him, whom he sent a Prophet to anoint, to be his King. This decree of God he averrs, and openly declares (ver. 6, 7.) that the Lord said unto him, Thou art my Son, this day (i. e. when he anointed him) I have begotten thee. So that to rise against him, was to war with God Almighty, whose Son, that is, Vicegerent he was in those Countries. And therefore if they were well advised he exhorts them all to go and kiss the Son, ver. 12. i. e. submit them∣selves, by that token of humble subjection, to him who had his Authority immediate∣ly from God: Nay, was his first-born, the most eminent Prince, that is, that ever he made, lxxxix. Psal. 27. And therefore he was the prime type of our Lord Christ, to whom these words are applied, because he was the Son of David, that great King, who was to reign over them for ever, as the

Angel said, i. Luke 33. And if you pass from hence to the next King, Solomon, (who had a particular unction also, and in whose reign was prefigured the glorious Kingdom of our Saviour) you will find that God says by a Prophet concerning him, I will be his Father, and he shall be my Son, 2 Sam. vii. 14. Which words are a promise to make Solomon King, and settle him on the Throne of his Father David. So He understood it, as appears by the speech which David made, not long be∣fore his death, to all the great men of his Kingdom, 1 Chron. xxviii. where he tells them (ver. 4.) that as Jesse had many Sons, Yet God liked him only to make him King over all Israel: So of the many Sons which the Lord had given him (ver. 5.) He had chosen Solomon to sit upon the Throne of the Kingdom of the Lord. As is evident; saith he, from those words of God spoken by Nathan (ver. 6.) I have chosen him to be my SON, and I will be hit FATHER, i. e. made choice of him to be King of Israel in thy room, and as I have been to thee, so I will be to him. Thus Solomon, one would think, interpreted these words, when he prays God, who had made good one part of his promise, to perform the other also, 2 Chron. i. 8, 9. Thou hast shewed

great mercy unto David my Father, and hast made me reign in his stead (as much as to say, made me thy Son) now, O Lord God let thy promise unto my Father be established; that is, of being a Father to me, now that I am become thy son, and set by thee over a people, like the dust of the Earth in mul∣titude.

By this time I suppose it will be no won∣der to any intelligent person, that these Kings are called the Sons of God; who did not only govern in that Country, which was called, it is well known, God's land, and the inhabitants whereof were his pe∣culiar people: but were appointed by his special direction, and anointed with his holy oil (lxxxix. Psal. 20.) and had, as it were, their being and birth from God, who pro∣moted them to sit upon his Throne, and to be Kings for the Lord God, as you read 2 Chron. ix. 8. so that the Kingdom it self is called in that Book the Kingdom of the Lord, xiii. 8. And the Judges also in the Courts of that Kingdom are said to exer∣cise the Judgment of the Lord and not of man (xix. 6.) that is, to sit there in God's stead, to do men justice: And because of this great power and trust committed to them by him, are called, as you heard

lxxxii. Psal. 1, 6. Gods, and the children of the most High; whose deputies they were, and for whom they judged. And there∣fore it is the less wonder, that when this Great Prince came among them, to whom all judgment is committed, and who hath all power in Heaven and in Earth, and is Lord of all, and appointed by God the heir of all things, He is called by the same name that they were. If there were no other reason for it, his office would give him a title to it: because he is the Lords Christ, anoin∣ted by God to the highest dignity and go∣vernment under him, not only over that Country, but over all Nations on the Earth; who, by believing on him, were all to be made a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, 1 Pet. ii. 9. But to show his most excel∣lent greatness he is called the Son of God, with two marks of his preeminence above all other who have had that name: First, he is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Son, that eminent King, the King of Kings; like to whom none ever was. For, secondly, whereas those sons of the highest spoken of before, were to die like other men, * 1.4 and to fall like one of the Princes, in other Countries, He is called the Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of that God who liveth, xvi. Matth. 16. that is,

of the immortal eternal God: And by consequence is like his Father, an everlast∣ing King, of whose Kingdom, as the Angel told his Mother, i. Luke 33. there shall be no end.

Thus the Author of the Epistle to the Hebrews, who understood this language well enough, hath discoursed in the First Chapter. Where he proves that Jesus is the Son of God in a more eminent sence than any Angel in Heaven, according to those ancient prophecies before named, con∣cerning David and Solomon, as you read ver. 4, 5. From whence the Jews learns to call the Messiah, who they confess is in those places mystically spoken of, by that name of the Son of God. Which the Apostle there shows is the greatest name of excellence, and signifies the highest ho∣nour and dignity; such as God hath con∣ferred upon no other. And then he pro∣ceeds to show, that according to other pro∣phecies which speak of his supereminence his Throne is for ever and ever: (ver. 8.) For God, who is his God (in a peculiar manner loving and rewarding him) hath anointed him with the oil of gladness (prefer∣red him, that is) above all that partake of Kingly dignity, ver. 9. He hath made him

indeed his first-born, the Prince of all the Kings of the Earth (as S. John speaks, i. Revel. 5.) to whom we are to submit our selves with the greatest devotion of spirit, and from whom we may then ex∣pect Protection, Blessing, and the noblest Rewards. For he is the long expected Son of God, who excells all other that were ever called by that name; the King of in∣conceivable Majesty, whose splendor could not so much as be fore-shadowed by Solo∣mon in all his glory. Thus Nathanael I ob∣serve puts these two expressions together, in his confession of our Saviour, out of a vehement affection redoubling his words, Thou art that Son of God, thou art that King of Israel, i. John 49.

This is the business upon which we are to examine these Witnesses; we are to con∣sider what they say to this point, that the Lord Jesus was sent from God as Moses had formerly been: only Moses as a Ser∣vant, but he as a Son (according to what you read, iii. Heb. 5, 6.) with a fulness of authority, with all the power of God; so that we may confidently rely on every thing that he hath said, as the very mind and sence of God. This if we can hear them speak, they are witnesses so beyond

all exception, that we cannot chuse but reverence him, and receive him, and obey him, and put our trust in him, and re∣joyce in his royal favour and love ever∣more. For the first three are no less per∣sons than the Father, the Word, and the Holy Ghost. Whose gracious assistance let us humbly implore, that this and all other our works may be begun, continued and ended, to the glorifying of his holy Name.

A PRAYER.

O Father of lights, from whom comet•• every good, and every perfect gift illuminate my mind in these Meditations that I may be able to enlighten others, an•• lead them into a good understanding in a•••• things. Guide and direct my thoughts, tha•• I may reason and discourse aright. Shine int•• all our Souls by the light of the glorious Gosp•••• of Christ, * 1.5 that we seeing the Son, may be∣lieve on him: and being made thy childre•• by adoption and grace, may be daily more an•• more renewed by thy holy Spirit. Settle i•• our Souls that mighty faith, whereby we may

have power and strength to have victory, and to triumph over the Devil, the World, and the Flesh. Strengthen it every day by con∣stant Meditation on those things, which thou, O Father, Son and Holy Ghost, hast so many ways declared to us: that it may grow still more victorious, and we may feel the happy fruit of it in greater joy and triumph of spirit, in assured expectation of the Crown of righte∣ousness, which thou hast promised to all faith∣ful Souls.

O that none of the inticing allurements of this world may ever more deceive us, and steal away our hearts from our true happiness: nor any of the troublesome passages of this life ever hereafter dishearten us, and divert us from the pursuit of it: But the Faith of Christ may so intirely possess our hearts, as to keep us stedfast and upright, in the midst of all the temptations, of what kind soever they be, that assault us. And looking up unto Jesus the au∣thor and finisher of our Faith, we may still say with true resolution of spirit, Thou art the Son of God most high, thou art the King of incomprehensible Majesty, thou art the Lord of all. We will constantly adhere to thee, as thy faithful subjects. We will follow thee in faith and love, and patient obedience to the very death. And hope that as we feel, by thy

power in us, we are the children of God, so we shall be heirs, heirs of God, joynt-heirs, with thee, O blessed Lord; to whom, with the Father and the Holy Ghost, be glory and dominion for ever. Amen.

Notes

• * 1.1

  L. 2. de Syned. cap. 4. num. 4.
• * 1.2

  Nuncu∣patio pote∣statis & regni. Sic enim Judaei Re∣ges suos appella∣bant. L. 4. Cap. 7.
• * 1.3

  Natalem imperii in∣stituit cele∣brandum.
• * 1.4

  Psal. 82.7.
• * 1.5

  John. 6.40