Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...

I.

And first, I say, All that he did, as his cleansing the poor Lepers; opening the eyes of the blind; curing of the Palsie, Bloudy-flux, and indeed all manner of sick∣ness and disease; commanding the Wind and the Sea to be obedient to him; walk∣ing upon the Water; feeding many Thou∣sands with a few Loaves and Fishes; ma∣king an hundred times more fragments than there was meat; casting out of De∣vils, and raising of the Dead; all these were notable witnesses to Jesus, and here∣by the SPIRIT bare record that He was the Son of God. The Prophet Isaiah fore∣told that he, being Gods beloved in whom his Soul was well pleased, would appear in this manner; for God, he says, would put his SPIRIT upon him. This S. Matthew takes notice of, and applies to Jesus, x. 18. just after he had cured a Man who had his hand withered: which shows what he un∣derstood

by the SPIRIT. And our Lord himself also expounds the meaning of it in the following Verses. For after the reci∣tal of that Prophecy of Isaiah, the Evan∣gelist relates immediately how He healed a Man possessed with a Devil blind and dumb, vers. 22. which the Pharisees spitefully as∣cribing to the power of the Devil, and not of God, He confutes them by this argu∣ment, that then the Devil would pull down his own Kingdom. What men of sence, could imagine him to be so foolish? He was not yet so blind as the Pharisees were: who ought to have concluded from these miraculous works, (vers. 28.) that if he by the SPIRIT of God east out Devils (as it could be by nothing else, according to the argument now named) then it was apparent the Kingdom of God was come unto them. Here he both tells us what the SPIRIT signifies, viz. such a power as this of casting out Devils; and also what was the end of giving the SPIRIT, viz. that they might know the Messiah, and his Kingdome was come. And whom could they take to be their KING, but he who appeared anointed with such a SPIRIT, and who communicated the same power unto others?

For this was an evident demonstration, that the voice was no empty sound which said, Thou art my beloved Son, in whom I am well pleased; and that it was no deception, when John the Baptist thought he saw the SPIRIT descend and remain upon him. It was plain by this, that indeed he was very dear to God, and that he had a Di∣vine Power residing and dwelling in him; which proved him to be as great as that voice proclaimed him. That there was a mighty Power in him, his sworn Ene∣mies could not deny. The very accusation of Magick, which we find to this day in the Jewish Books, against him, does us this service; that it is an open acknowledg∣ment, there were such miraculous things done, as are recorded in the Gospel story. Which being granted, it is apparent the power that wrought them was Divine, and that there was nothing of the Devil in the business; by our Saviours argument in the place now named. For how could the Devil be supposed to assist in such operati∣ons, unless we will conceive him to have so little wit, as to contrive the most effe∣ctual way to overthrow all his own au∣thority? The very end for which our Sa∣viour dispossessed Devils, and did all other

miraculous cures, was to win honour to God; whereas the Devil, in all that he doth, hath the quite contrary drift. If we should suppose with the Pharisees that he hath sometimes suffered himself to be com∣manded by his Copartners, it hath ever been with the same design, that cunning Gamesters have; who permit a meer bung∣ler to beat them a set or two, only to draw them in to play for a greater stake. He never gives way to any of his Friends, or seems to be afraid of their authority over him, but it is to bring Men to an acknow∣ledgment of his power; or to seduce them to the performance of some magical servi∣ces to him. Whereas our Saviour de∣manded no other reward for all his chari∣table Cures, but this alone; that they whom he had thus obliged, should thank GOD, and give him glory, and sin no more.

To this purpose Origen admirably dis∣courses, in the latter end of his first Book against Celsus.

It is senceless to think that any of his Miracles were done by Magick; for there never was any Ma∣gician, that called Men to the forsaking of the Devil and all Idolatry, and per∣swaded them to amend their lives in

good earnest. They never instructed them in the fear of God by all their won∣derful tricks; nor taught those that saw them so to live, as those that are to be tryed and judged by God. This is none of their business. They neither can nor will carry on such a design; nor have any thing to do with the amendment of Mankind: being themselves full of all filthiness and swarming with the most abominable Vices. But he who by all the wonderful things he did, called the spectators to the correction of their man∣ners and the amendment of their lives; propounded himself also, not only to his familiar disciples, but to all others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pattern and exam∣ple of the best and most excellent life. That so, both his Disciples might be in∣structed to teach Men the will of God; and others, being taught by his Word and manners more than by his Miracles how to live, might have respect to no∣thing else in all they did, but how to please God. Now if the life of Jesus was such as this, what Man of sence is there that can compare him with Magicians, and not rather believe him to be God appearing in an humane body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be a benefactor

to Mankind and bestow the greatest bles∣sings on us.

But, because this Argument is very large, let us draw it into a narrower compass; and take particular notice onely of these two sorts of miraculous works; casting out of Devils, and raising the dead.

I. As for the former, the casting of De∣vils out of a number of distracted and mad or melancholy People, whose depraved imaginations were oft-times furiously mo∣ved by the power of evil spirits; it is the more remarkable, because it declares he had as great a power over the invisible World, as they saw him have over the bo∣dies of Men, and over the water, the winds, and things growing upon the Earth: all which yield some examples of his Miracu∣lous works. Who could this be, but the Lord of Angels and Men and all other things, who commanded the Prince of the power of the Air and all his Legions, and they could not resist him? Was it not an Argument that God was with him, as S. Pe∣ter speaks, when no created power what∣soever could withstand him? For you may observe further, (2.) That there were no kind of Devils which did not presently

give place, when he required them to come out. There might have been some colour, as Athanasius well observes , to say he cast out Devils by Beelzebub, if he had not ex∣pelled all; though never so numerous, and never so outragious. The Prince of De∣vils might have been supposed, to have had power over the lesser fry. But since it was apparent, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the fury and madness of Daemons fled before him, at the very mention of his Name; we must confess that our Lord and Saviour was no Daemonaical power; but the very Son of God, the Word, (as he speaks) the Wisdome and the Power of the Father. Nay, (3.) he not only expelled them him∣self, but gave his Twelve Apostles autho∣rity to cast them out. Thereby showing he came to deliver Men from the dominion of the Devil, in that he gave the meanest Men such power over him. Go ye, says he, x. Matth. 7.8. and preach, saying, The King∣dom of Heaven is at hand; heal the sick, cleanse the lepers, raise the dead, cast out Devils, freely ye have received, freely give. This was long before they received the HOLY GHOST, presently after they were called into his attendance; and therefore was a portion of the SPIRIT, which te∣stified their CHRIST or KING was

not far off, but would shortly visit them. For they were sent to prepare the people for him, as seventy two Disciples more were afterward, though with a less porti∣on of the SPIRIT than the twelve Apostles had. For when he sent them with the same commission to preach, that the other had, we read of no other power given them, but to heal the sick in every City, whereinto they came, x. Luke 9. But they were possessed with such an high opinion of the power of their Master who sent them, that they adventured further; and in his name cast out Devils, as well as healed sick people. For when they re∣turned back to give him an account, they tell him, with no small joy, Lord, even the Devils are subject unto us through thy name, ver. 17.

Which might well have such power, though they had no particular authority given them to cast out Devils by it, since it was very terrible to them (you may ob∣serve further (4.)) when pronounced by those who were not of our Saviours com∣pany. So S. Mark relates, ix. 38. that S. John brought a report to him of a man whom they had seen casting out Devils in his name, and yet was none of his follow∣ers;

for we forbad him, says he, because he followeth not us. To which Jesus replies, that there was no cause to prohibite him; for this must needs prove a convincing ar∣gument to the man himself, if not to others, that he was the Christ, ver. 39. There is no man which shall do a miracle in my name, that can lightly speak evil of me. Of this sort they seem to have been to whom our Saviour appeals when the Pha∣risees accused him of confederacy with Beelzebub. That's strange, saith He, did you ever hear of a Devil cast out in the name of any Magician? In my name there is, even by those who are more related to you, than they are to me: Let them therefore determine this matter. That seems to be the sence of those words, xii. Matth. 27. By whom then do your children cast them out? therefore they shall be your Judges. There are those who are none of my Disciples, but yours, that use my name for the casting out of Devils, who immediately fly before them. What do you think of them; do they deal with Beelzebub? I know you will not pass such a judgment on your own disciples, and therefore this fact of theirs condemns your partiality, and proves my Divine ver∣tue.

Nay, the Devils themselves we find, (5.) were so astonished at this power which they felt in his name, that there∣upon they acknowledged him to be the CHRIST. For that's their meaning when they confessed him to be the HOLY ONE of God, i. Mark 24. And so S. Luke expounds it, iv. 41. The Devils also came out of many, crying out and saying, Thou art the Christ, the Son of God. And (6.) the most unprejudiced people, who could not be worse than Devils, took this miracu∣lous work of the SPIRIT to be an argu∣ment of it, xii. Matth. 23. Then was brought unto him one possessed with a Devil, blind and dumb, and he healed him: insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the Son of David? By that name they called their KING, whom they ex∣pected with the power of working more miracles than any Prophet before had done, vii. John 31. And therefore (7.) when Cornelius and his company were desirous to hear of S. Peter all things that were commanded him of God, x. Acts 33. he refers them to this in the first place (after he had mentioned his being anoint∣ed with the Holy Ghost and with power)

as an argument why they should believe in Jesus, that he went about doing good, and healing all that were oppressed of the Devil. And he offers himself together with others, as witnesses of all things that he did both in the land of the Jews, and in Jerusalem. Which were the more wonderful I must add (8.) in the last place, because he was a person of such mean education. No∣thing like to Moses in this, who was bred up in Pharaohs Court, and acquainted with all the learning of the Egyptians. But Je∣sus was bred up privately and in an homely manner, having no advantages at all from a liberal institution. Which was the cause that the people of his own Country, who knew how he had been trained up, were astonished, saying, xiii. Matth. 54, 55. Whence hath this man this wisdom, and these mighty works? Is not this the Carpenter's Son? is not his Mother called Mary? and his brethren James and Joses, and Simon and Judas? And his sisters, are they not all with us? whence then hath this man all these things? That is, do not we know him and all his kindred? How comes he to be wiser and more powerful than they? His parentage is poor; his breeding was in a Carpenters house; he never learnt of any of the Doctors and Masters in Israel; nor

was otherways disciplin'd than we our selves; where then did he learn his skill? and who gave him this power?

This was a just cause of astonishment, but none at all of offence, as S. Matthew in the following words, ver. 57. tells us it proved. That which made them stumble, should have rather drawn them to him, and wrought faith in them; when they saw such wonderful things done, and such excellent things said, by one that could not have them, unless it were from God. It could be no part, they might easily think, of the Devils craft, to dispossess himself; and therefore they ought to have concluded that he was the enemy of the Devil; and indeed the de∣stroyer of him, whom God promised to send into the world. And so they would have concluded, had not their eyes been blinded with the splendour and pomp of this world, and with the love of riches, and such like things. Which made them readier to follow a man that by the force of arms, and their assistance, promised to subdue the Roman Legions, than him, who by one word speaking, they saw could cast out Legions of Devils. Which naughty temper of mind, is that which

still prejudices men against the faith, and makes their hearts indisposed to receive Christianity. They prefer the world be∣fore God, and love their bodies better than their souls: otherwise they would find themselves inclined to believe in the name of Christ. If they considered what God is, what honour is due unto him, and what it is that will make a Soul truly hap∣py, and desired this above all other things; they would presently see that none ever glorified God so much as our Saviour; none so plainly taught the world what worship, honour and observance is to be given to him; none ever so contrived the improvement and happiness of our immor∣tal Spirits: and so they would be disposed to hearken with due reverence and serious attention, to what these Witnesses say con∣cerning him. Nay, did they but pru∣dently consult the good of their bodies on∣ly, and had respect not merely to their present satisfaction, but to their perpetual felicity; it would certainly provoke them to examine carefully the Testimony which God hath given him; because he promi∣ses to change these vile bodies, and make them glorious, by that power whereby he is able to subdue all things to himself. And there is not the least reason to doubt of his

power now that he is in Heaven, since it was so miraculous while he was here upon Earth, that He frequently raised the dead. Which is the second thing of which I am to speak a few words.

II. And there is nothing of this kind like to that of Lazarus his rising to life again, after he had been dead four days, and was already so far putrified, as his friends thought, that they disswaded our Saviour from having his Tomb opened, lest it should prove offensive and noisom to him. For with this S. John concludes all that he had to say of our Saviours miracu∣lous works; there being nothing that could be thought of beyond it. For it ne∣ver entred into the mind of any man to think, that a person really dead, as Laza∣rus undoubtedly was, could be restored to life by any power but that which gives us life, the power of Almighty God. And therefore our Lord plainly designed this, as the last thing he could do for their sa∣tisfaction while he was on Earth, to prove that he was the Son of God. Else Lazarus had not died, but he would have gone and prevented it, as he did in many other cases. For when he heard that La∣zarus was sick, he would not stir from the

place where he was, notwithstanding the love he had both for him and for his two sisters. So S. John observes when he tells us, xi. John 5, 6. Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was. This is a strange reason for his making no more haste, being at a great distance also from him. One would think that he should have said, THEREFORE he began his journey presently into Judea, that he might come time enough to save him whom he loved. But he resolved the quite contrary, because the Son of God was to be glorified by this sickness, ver. 4. Therefore he stayed so long before he would move towards him, that Lazarus might be dead before he got to Bethany: and He might get more glory by his resurrection, than he had done by healing so many sicknesses, and casting out such a number of Devils. For this proved that he had power not only to break, but utterly to destroy the works of the Devil, and to tread him quite under foot, who had the power of death.

For which reason he tells his Disciples that he was glad for their sakes that he was not there when Lazarus died, to the

intent they might believe, ver. 15. Have their faith, that is, more confirmed in him, by seeing such an illustrious miracle wrought upon Lazarus after he was dead, than it could have been by healing his sickness, and preserving him from death. They had seen many desperate diseases cu∣red, but never any man raised to life after he had been so long dead. Some of the Jews indeed objected this to him, that he ought to have been so kind, as to have sa∣ved his friends life, if he had had the power which he pretended. Could not this man, say they, which opened the eyes of the blind have caused that even this man should not have died? ver. 37. They do not by these words express their Faith, but their unbelief: and upbraid him with weakness or want of love. The latter could not be imputed to him, for by his tears, just before mentioned, ver. 35, 36. they all observed how much he loved him. But from thence some of the company took oc∣casion to disparage his power, and to ask the rest of their neighbours, how they could believe that he had opened a blind mans eyes (as was commonly reported, Chap. ix.) when he suffered one, whom he loved so much, to want his help and perish? If he had done the former, how

easie had it been for him to do the latter? In which he failing, though his affection could not but move him to do his utmost for his Friend, they took it to be a demon∣stration, that he was not such a mighty Man as the People imagined. This per∣verse reasoning moved our Saviour very much, so that he groaned again in himself (v. 38.) to see their deplorable obstinacy and malice; as much as he had done be∣fore (v. 33.) to hear their pitious lamenta∣tions which they made for the dead. These mens condition was far more pitious; because he foresaw there was but little hope, that they would be moved, when they saw their frivolous cavil answered, by the Resurrection of Lazarus. Which would show there was good reason why he let him dye; that he might express ne∣ver the less love to him, but more to them and to all Mankind by restoring his life, which was a more Divine work by much, than to have saved him from Death.

To this therefore he immediately ap∣plies himself and bids the Sister of the de∣ceased, whose faith it seems began to stag∣ger, not doubt but she should see the glory of God, vers. 40. such a stupendious instance, that is, of the power of God in him, as

would move many to give glory to God that sent him. For wherein could the Majesty of God appear more to their asto∣nishment, than in such a marvailous work as this? which when he entred upon, he first lift up his eyes to him and called him Father; on purpose that the People might believe he came from God and was his Son, when they saw him answer his Pray∣ers in this manner: vers. 41, 42. Where, if you read the place, you will see he gives this reason why he made a publick ac∣knowledgment to God, for hearing him so often: not because he doubted of his pre∣sence with him now; but meerly that the by-standers might know, by whom he did such miracles, and ascribing them to no o∣ther power but his, might believe that he had sent him. What should they believe else; when they heard him, after this ad∣dress to God, commanding Lazarus with a loud voice (expressing his assurance and authority) to come forth: and when they beheld him who could not lately move himself in his Bed, rise up out of his Tomb, and walk about, not only restored to life, but in perfect health? This struck the hearts of many of the Jewes who were there present so powerfully, that they be∣lieved on him, vers. 45. that is, concluded

he was more than a Prophet, no less than the Messiah himself. And those Cavillers before mentioned, who still persisted to maintain their infidelity by the absurdest imaginations, were so startled at it; that they went presently and told some of the Great Sanhedrim what Jesus had done; wishing them, I suppose, to look to them∣selves, and not suffer these proceedings, vers. 46. For they were so alarmed with this news, that a Council forthwith is cal∣led, and they enter into a solemn Debate what course to take with him; seeing plainly how powerful this Miracle was to win him Proselytes, and draw the People to him, vers. 47. It had had that effect up∣on many already, as you have heard: and they were afraid it would increase the number of his Disciples so much; that it would prove their utter ruine. For they say, vers. 48. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and Nation. That is, the People will proclaim him their King, and thereby we shall in∣cur the indignation of Caesar; who will send an Army, and cut us off, till he leave neither root nor branch (as it is, iv. Mal. 1.) but destroy both us and our Temple. That place they were resolved to preserve,

though it were with his destruction: whose death they now determine, as soon as ever they could catch him. For so their con∣sultation ended; first they decreed (v. 53.) that for the publick good, as they called it, He should be put to death; and then that if any knew where he was (v. 57.) they should give notice of it, that he might be apprehended in order to his trial. Thus their blind malice turned the most power∣ful means of their conversion, into the ground and reason of his destruction. For because he did so many miracles (v. 47.) they did not think it fit to let him live; when-as for that very cause they ought to have believed on him, and thought him worthy to live eternally. For, I think these Three things are very considerable, wherewith I shall conclude this part of the SPIRITS testimony.

I. First, this Miracle wrought upon La∣zarus, was so evident a token, that he was the Son of God; that it had in it all the conditions, which the Gentile King, whom the Jews speak of in the Book COSRI , requires in a prodigy, sufficient to per∣swade men to believe that God speaks by him that works it.

Our mind, says he, cannot be brought to think that God

enters into society with flesh and blood, unless it be by such a miracle, whereby the nature of things is inverted: so that it appears it could not have been done by any power, but only by his who is the author of Nature, and made all the things we see, out of nothing at all. And se∣condly, this miracle must not be wrought in secret, but, to gain belief, it must be done before the eyes of a multitude; who may see it, and be satisfied of the truth of it. And lastly, diligent inquiry must be made, and it must be examined strictly; that no doubt may be left in mens minds, but they may be fully sa∣tisfied it is no fancy, nor done by any trick or subtile imposture.

Now if we consult this History of Lazarus, we shall find there is none of these wanting, to settle the most doubtful mind in the belief of our Saviours Almighty power and autho∣rity. For to raise the Dead is a work that exceeds all natural powers. There is none that can restore life, as has been said al∣ready, but he who at the first gave it. So much the Jewes themselves acknow∣ledge; who have a common saying, that the Key of the Grave is one of the four keys, which is kept in the hands of the Lord of the World alone. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Neither to Angel, nor to Seraph (as the Jerusalem Targum speaks upon xxx. Gen. 22.) that is, neither to lowest, nor the highest of the Celestial Ministers is this power given: but it is reserved to him onely that made them and all things else.

Now that our Saviour indeed raised a dead man, there were many witnesses, as you heard before, from xi. Joh. 45. where it is said, that many of the Jews which came with Mary, and had seen these things which Jesus did, believed on him. And the fame of it was so great, that it drew a greater con∣course of People thither to be satisfied of the truth of the report. For he tells us, xii. 9. that much People (i. e. a multitude) of the Jews came to that place, not for Jesus his sake only, but that they might see Lazarus also, whom he had raised from the dead. Nay, the Pharisees, as I told you, had the news of it brought to them by some that were present, and had seen the things which Jesus did (xi. 46.) who were curious enough, no doubt, to inquire into the business; and had satisfied themselves that indeed he was dead, laid in his Grave, and continued in that state till according to the course of Na∣ture, he must begin to turn to corruption

and stink. Which was all that needed any proof; for that he was now alive their eyes were witnesses. And therefore they could not deny this miracle, vers. 47. But to ex∣tinguish the light, and take away the con∣vincing power of it; they thought it was best to remove Lazarus out of the way, and to put him to death as well as our Sa∣viour. For the sight of him converted a great many, as you read xii. 10, 11. The chief Priests consulted, that they might put Lazarus also to death. Because that by reason of him many of the Jews went away, and be∣lieved on Jesus. It was a thing confessed then, that this wonderful work had been done. There was the testimony of the man himself, and of his Sisters, and of our Savi∣our's Disciples, and of MANY of the Jews, who were come to comfort Martha and Mary concerning their Brother, xi. 19. In so much that not long after, our Saviour coming to the Feast of the Passover at Je∣rusalem, Much people went forth to meet him, and brought him in with a triumph due only to so great a Person, saying, Hosanna, blessed is the KING of Israel, that cometh in the Name of the Lord, xii. 12. And if you would know what excited them to meet him; it was the fame of this miracle, which the eye-witnesses of it had brought to them;

as you read there, ver. 17, 18. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, BARE RECORD. For this cause the people also met him, for that they heard that he had done this mi∣racle.

Here, it is visible, were two Troops or Companies, both called much people: one of which went from Jerusalem to Bethany to see Lazarus whom Jesus had raised from the dead, ver. 9. The other met Jesus the next day as he was coming from Bethany to Jerusalem, ver. 12, 13. For they had been informed by those who were present at the time when it was done, that for certain Lazarus was raised from his grave by the word of Jesus; and now they were confirmed in this belief by the company that went to Bethany the day before to enquire of it, who testified to these that came to meet him, that they found it to be an undoubted truth, that he had been really dead and now was alive again, by no other means but those words of his, Lazarus, come forth, which might well make them all acknowledge him to be their KING, who was come unto them in the name of the Lord, as appeared

by this miraculous work which none but the hand of Heaven could effect. What heart would not be moved to bow to him, who had such power over quick and dead? who could think him to be less than the Lord of all, who they saw was the Lord of life? None but proud ambitious Pharisees, who were afraid they should lose as much authority as he got. These were more startled than ever to see such crouds of people flock after him to do him honour; and to hear them applaud him as the great Son of David, and follow him with their Hosanna's in the highest. This made them despair of blasting his fame, and discredit∣ing him with the people, as long as he lived; and therefore they grew the more resolved to hasten the execution of their decree against him, that he should be put to death. For they said among themselves, as you read in the following words, ver. 19. Perceive ye how ye prevail nothing? behold, the world (that is, vast multitudes) is gone after him: followed him, that is, as their KING, notwithstanding all that had been done to disparage him. They are forced here to speak more truth than they were aware of, that it was in vain to oppose him. For even when they had killed him, they perceived presently

that they prevailed nothing: but found this literally true, that indeed the world went after him. Men of all Nations, and not the Jews only, followed him zealously, and became his Disciples; notwithstand∣ing the scandal of the Cross, which they had cast in their way to discourage them. Of which there immediately follows in this story, an illustrious presage. For some Gentiles desiring to see our Saviour (ver. 20.) there came a voice from Hea∣ven, upon his prayer that God would glorifie his own Name, saying, I have both glorified it, and will glorifie it again, ver. 28. The glory of God, that is, had appeared lately (as I have explained it before) in the raising of Lazarus, which had drawn many of the Jews to him; and he promises shortly to make it appear more brightly by raising up Jesus from the dead, which would draw also many such Gen∣tiles as these to believe on his name.

To conclude this, that which the above named Jewish writer pretends in fa∣vour of Moses, that he appeared and did his wonders in an age when the world was full of wisdom and knowledge, is a great deal truer of our blessed Saviour. For as he rightly notes that Learning still went

along with the Monarchies; so it never was at a greater height than in the greatest Empire, that of the Romans; and in the highest pitch of that Empire, when our Saviour appeared. Upon which account there cannot be any suspicion of fraud in this or the rest of our Saviours miracles, which were not wrought in an ignorant age, nor in an obscure and barbarous Na∣tion, nor in some blind corner of the Country; but openly, near a famous Ci∣ty, (for Bethany was hard by Jerusalem) where there were professors of wisdom; and in a time when men could easily di∣stinguish between a real miracle and a mere delusion. This therefore ought to have opened their eyes to see who he was, whose miraculous works they could not but see. And it is justly mentioned to their eternal reproach, in the conclusion of this story, xii. John 37. that though he had done so many miracles before them, yet they believed not on him. For they could not with any colour ascribe them to any power but that of Gods; who hereby told them what the voice from Heaven told him, that this was his beloved Son in whom he was well pleased.

II. And truly there can no good reason

be given (which is the second thing that I told you should be considered) why the Apostles should spend so great a part of the short History they have left of his Life, in relating his miraculous works, if they had not both known them to be evident and notorious things, which all the Coun∣try could witness, and likewise esteemed them mighty demonstrations, that he was the Son of God. Why else are they so large in describing his cures of several sorts, with the manner of them; if they were not sure that they could not be contradict∣ed; and if they did not desire they should be carefully heeded; and concluded like∣wise that if they were, men would ac∣knowledge him to be the CHRIST, whom God had sanctified and sent into the world to declare his will to them? Which belief, if it were once rooted deeply in their hearts, the Apostles knew very well would irresistibly constrain them, to be obedient to him in every thing. This is that which gives his words such authority, which makes them sink into our hearts, and possesses them of our very Souls, and turns all other opinions and perswasions, which are inconsistent with them, out of doors; a belief that our Creator speaks unto us by his mouth.

They were well aware, that it was no easie thing to perswade the world of this, but that men might justly doubt of so strange a report.

For there is such a vast distance between God and us (as the Jews make that Gentile King Cosar discourse, in the foremention'd Book called after his Name) that a man will be apt to think the Majesty of Heaven will not enter into such familiarity and friendship with flesh and bloud, as to talk with them. Before we can believe this, says He, we must see prodigies, and mi∣racles, and behold the course of nature inverted, by such astonishing works, as can be done by none but him that created all things. And it is well, if after all this, the mind of man will rest satisfied, that the Lord of the World, the Lord of the Sun, and Moon, and Stars, the Lord of Angels as well as all inferiour Creatures, will have society with such vile clay, such contemptible dirt as we are.

And therefore as the Jew in that Discourse with him declares how God de∣monstrated his presence with Moses by mighty miracles, seen by all the people, and by their enemies too; which were the fittest argument for God to use, far

beyond the little reasonings and disputings of Philosophers: even so the Apostles prove to us that God was in our Saviour, and that we ought to believe what he says of himself, or concerning us, by enu∣merating many of the mighty wonders which he did in the midst of the people; wonders that amazed all beholders, and of which they could give no account, but that God was with him, and spake by him as his Son; else he could not have done those things which so much exceeded all the power of Creatures, nay, all that his own power had wrought for the ho∣nour of his servant Moses. It was unrea∣sonable that they should in those days ask any greater tokens of a Divine autho∣rity; and when they did, our Saviour told them they should have none but the sign of the Prophet Jonas, that is, his Re∣surrection, of which I shall speak present∣ly. And it is as unreasonable in us now, to expect any thing should be better attest∣ed than this truth, That our Saviour did all those things which the Apostles have recorded. We have them reported from those that saw them, and that had all op∣portunities to examine them, from those that beheld more of them than they could number; men of great fidelity and admi∣rable

vertue; men that had no interest so great as this, to declare the truth for the good of mankind, whatsoever they lost by it. Unless we will demand that Christ should come again in every Age, and also work his wonders in every Nation, in every place, before every particular mans eyes; we can have no better assurance than we have of these things. Now how absurdly unreasonable is he who will not be satisfied without such a new descent of our blessed Saviour from Heaven continu∣ally repeated; and unless he may see him crucified afresh before his eyes? For men may as well disbelieve that part of the story as all the rest, and require that they may see all those barbarous cruelties and indignities which we read of, acted over again upon our Saviour perpetually, to the end of the World. The very mention of which as it is horrible, so should it be done, it would destroy the very nature of faith: which is the receiving of some∣thing upon report. And that is one sure way of conveying the notice of things to us, which we could not otherwise know. And things so made known, if the Wit∣nesses be good, are accounted by all man∣kind to be as sufficient a ground to proceed upon, in the most considerable actions of

humane life, as the knowledge of them by seeing, feeling, and by the rest of our senses is.

Let us therefore receive the Testimony of the Apostles of our Lord; seeing there is no exception (as you may hear more before I have done) that lies against their persons, with any shadow or colour of rea∣son. Let us perswade our selves that this is a true History which they have written, and then we have no faculty of discour∣sing, if we cannot conclude who our Sa∣viour was. He could not possibly have done such things, as the blind man well argued, when his eyes were opened by him, ix. John 31, 33. if he had been a sin∣ner: that is, a deceiver, and not autho∣rized by God to come in his Name. If he had been a mere pretender to this dignity, God would not have honoured him on this fashion, nor have given countenance to a lye, by as great miracles as can be wrought for the proof of any Truth. He would not have deprived himself of all means to declare his will to us, as he must have done, if he had suffered such a vast number of miracles to be wrought by a de∣ceiver for three years together, and given the most honest-hearted men no means to

discover the cheat. We cannot believe him to be wise, and to have a care to pre∣serve his own authority, and to support his government, and not think that he would some way or other have controuled the designes of a person of such high pre∣tences, if he had opposed Him, and come without his consent, as his only begotten Son, into the world. In brief, if all these things be true which are reported, then our Saviour was God manifested in our flesh; and you know what regard and reverence is due to such a person: And that they are true, we have not the least reason to doubt, being reported by eye witnesses of his majesty and power; who were so con∣vinced of his Divine authority that they ventured their fortunes and lives in his service, merely to promote his honour. And as that whereby they perswaded others to believe in him was the power of the SPIRIT working so many mi∣racles by their hands, and the power of the HOLY GHOST in divers other wonder∣ful gifts: so it was the same SPIRIT that first convinced them, and made them confidently conclude, that he was the Son of God. For the first time that we find they made a solemn acknowledgment of him, was upon the working of a great mi∣racle,

before S. Peter, James and John heard the voice from Heaven, when they were with him in the holy Mount. He had fed, you read xiv. Matth. 19, &c. five thousand men, beside women and children, with five Loaves and two Fishes. And as soon as he had done, straight-way constrained his Disciples to get into a ship, and go before him unto the other side (ver. 22.) lest they should joyn with the multi∣tude in the design which he saw they had in hand (vi. John 15.) to take him by force and make him a King. When he had dis∣missed the multitude, and spent the rest of the day in prayer, he overtook his Di∣sciples in the midst of the Sea, in the fourth watch of the night, and found them tossed with the waves, because the wind was contrary, xiv. Matth. 24, 25. They were afraid at the first sight of him, and imagined it had been a Ghost: who per∣haps they thought had raised that storm. But when he spake to them, and bad them be of chear, and said, It is I, be not afraid; Peter was desirous, if it were he, that he would call him to him, and enable him to walk upon the water with him. And so he did, as if it had been firm land, till his heart began to fail him, when he saw the wind boisterous. But then our Lord put

forth his hand and kept him from sinking: and both brought him safe to the ship, and made a calm. Upon this, They that were in the ship (that is, the rest of the Disciples) came and worshipped him, saying, Of a truth thou art the Son of God, ver. 33. The sudden ceasing of the wind, that is, his coming to them upon the water, his bearing up Peter, and making him walk along with him, and that when the sur∣face of the water was not plain, but very rough by the crossness of the wind, and his feasting also great multitudes with little provision; made them conclude without any more ado, that he was greater than any man ever was. Their minds were overcome by this mighty power of God in him, which subdued their understandings perfectly to the faith, and so bowed and inclined their hearts, that they could not but prostrate them∣selves at his feet, and acknowledge him to be the anointed of God. They believed no doubt before that he was a great Pro∣phet, and a teacher sent of God (as Nicode∣mus did) nay, had some beginnings of faith that he was the Messiah (i. John 41, 45.) But it was not till now that they were sure of it, and did him honour as, of a truth, or certainly, the Son of God. And

they were no easie People, that believed lightly and foolishly, only out of love of novelty, or some such vain humour: but were convinced and overpowred by the hand of God, which was stretched out to work such wonders as these, whensoever Jesus pleased.

III. And therefore he had great reason (which is the third and last consideration) when any disputed or doubted of his au∣thority, to refer them, as he doth very often, to his miraculous works for a proof of it: and he appeals to them as one of his Witnesses, according as S. John here calls them, when he says the SPIRIT beareth witness. So you read in several places of his Gospel; where you find that when the Jews incircled him, as if they would not let him stir till he told them plainly whe∣ther he was the CHRIST or not, x. Joh. 24. He answered them, I told you, and ye believed not: the works that I do in my Fathers name, they bear WITNESS of me. As if he had said, I have no more for the present to tell you, than I have told you often by my works. If you can see nothing in these to convince you that I am the CHRIST, all my telling you so in words will be to no purpose, but for the present you must re∣main

in unbelief. To the same effect he discourses again in the same Chapter, vers. 37, 38. If I do not the works of my Father, believe me not (though I should say never so oft, I am his Son) But if I do, though ye believe not me, believe the WORKS: that ye may know and believe that the Father is in me, and I in him. And thus he reasons with S. Philip, xiv. Joh. 10, 11. Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of my self: But the Father that dwelleth in me, he doth the WORKS. (a clear sign he spake not of himself, and that he was most nearly one with the Father) Believe me that I am in the Father, and the Father in me: or else believe me for the very WORKS sake. And so he tells all his A∣postles, that the Jews were inexcusable upon this account, because they did not ac∣knowledge him for the Son of God, though he did such miracles as Moses and all the Prophets never did, xv. Joh. 24. If I had not done among them the WORKS which none other man did, they had not had sin: (in not receiving him as their Messiah, the Son of God) but now they have both seen (by those WORKS which he did) and (yet) hated both me and my Father. They could not endure such a Messiah as he was,

though so divinely impowered; and con∣sequently had no love to God, who had set such plain marks and characters of his ap∣probation upon him. Of which his Di∣vine works were the chief; for he alledges these (as S. John here in his Epistle doth) as the last witness and evidence to him up∣on Earth, v. Joh. 36. But I have a greater witness than that of John; for the WORKS which the Father hath given me to finish, the same WORKS that I do, bear WITNESS of me, that the Father hath sent me. Yea, when John himself sent his Disciples to know of him whether he was the CHRIST, he plainly shows that he lookt on this as a greater testimony to him than that of their Master; which they had received already: and therefore gives them no other answer but this; Go, and shew John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Go∣spel preached to them, xi. Matth. 4, 5. Where though he mention his heavenly doctrine, yet he chiefly insists upon the Witness of the SPIRIT, as most apt to affect them: and in that very hour, when they came to be resolved, as S. Luke tells us, vii. 21. He cured many of their infirmities and plagues,

and of evil spirits, and unto many that were blind he gave sight.

This he thought could not but satisfie them, if they would believe their eyes; especially if they would believe also what they heard, that he raised up the dead. He could not now give them a clearer and ful∣ler testimony of his Divinity: and he re∣lyed so much upon this evidence, that when he had cured a Man sick of the Pal∣sy, he told the Scribes that he loosed him from the chain of his sins; and restored him to health, and bad him arise and walk, now that he was pardoned, on purpose that they might know the Son of Man hath power on EARTH to forgive sins, ix. Matth. 6. That is, to take away all temporal punish∣ment that is due to sin; as after his death and resurrection, when he came to HEA∣VEN, he had power to take away the Eternal, and to give life Immortal. Now who could have such a power but God on∣ly, as the Scribes say very well upon this occasion? ii. Mark 7. Who could grapple with the Devil, the Prince the God of this World (xii. Joh. 31. 2 Cor. iv. 4.) but only He who is God blessed for ever, as Jesus appeared by these miraculous works to be? And indeed it is very remarkable that He

wrought his miracles frequently, just as God Almighty brings things to pass. God, says Moses, said, Let there be Light, and there was light. He spake, as the Psalmists words are, and it was done, he commanded and it stood fast. In like manner did our Saviour say to the Leper, viii. Matth. 3. Be thou clean: and immediately his Leprosie was cleansed. And to the foul spirit, ix. Mark 25. Come out, I charge thee, thou dumb and deaf spirit: and the spirit cryed and came out. And to Lazarus, Come forth; and he that was dead came forth, bound hand and foot with grave-clothes. Which was a notable evidence that indeed he was the Son of God; since he acted so like to the Father Almighty. This was so well known that when the Centurion came and be∣sought him for a sick Servant of his, who lay in grievous torments, and our Saviour promised to come and heal him; He mo∣destly declines the acceptance of that fa∣vour, in a sense of his unworthiness to have him come under his roof, and desires him that he would SPEAK THE WORD ONELY, and he believed his Servant should be healed, viii. Matth. 8. The first Cure that we read particularly related be∣ing that of the Leper aforementioned (v. 3.) and wrought by a Word; He hoped, it is

like, that his Servant might be cured as easily, without giving our Saviour the trouble of coming to his House, and laying his hands on him for his recovery. Though, by the way, we may note; that herein ap∣peared also his great power, that as he could heal (if he pleased) without touch∣ing, so he could heal at a great distance. Yea, the Woman that did but touch (not him, but) the very hem of his Garment (v. Mark 29.) had vertue or power (that is, something from the SPIRIT that was in him) communicated to her, which re∣stored her to perfect health. What doth all this note, but that he who wrought such things; so easily, so readily, in any place, and on all occasions, was indeed the Son of God? He ought to have been honoured as the Author, because he was the Restorer of humane nature. There was great rea∣son to acknowledge so great a Benefactor to Mankind to be more than a man; for none but God either could or would be∣stow such blessings.

It may be said indeed that Moses and some of the Prophets wrought Miracles; and yet cannot thence be concluded to be persons of such quality. But it may as ea∣sily be answered, that their miracles were

nothing comparable, either in their Multi∣tude or Greatness, to those of the Lord Je∣sus. For the Multitude, remember how S. John concludes his Gospel, in which he hath recorded some of them: And there are also many other things, says he, which Jesus did, the which if they should be written every one, I suppose that even the World it self could not contain the Books that should be written. For he went about, as hath been often said, doing good, and filled every place with so many miracles of his mercy; that we can∣not imagine into how many Volumes it would have swell'd, if a record of every one of them had been taken. And as for the greatness and the quality of them, you find some, among those which S. John hath set down, which were never heard of be∣fore since the World began, ix. Joh. 32. which might well make our Saviour say, as I noted just now, that he had done among them the works that no man did, xv. 24. else they had not had sin; that is, he could not have charged them with the guilt of refu∣sing to believe him to be the Son of God, because it would not have been sufficiently proved. But this is not all the reply that may be made to this exception: it is far more considerable, that Jesus affirmed him∣self to be the Son of God; to which dig∣nity

neither Moses nor the Prophets ever pretended. The end of miracles, was to prove the truth of that which the person that wrought them delivered. And there∣fore as their miracles demonstrated the truth of that message which Moses and the Prophets brought from God: So our Saviour's evinced the truth of his; which was that they were only the Servants, but He the Son of God. This was as strongly attested by what he did; as any thing the Men of God taught in former times, was by their works. Yea, his miracles bare as fair a proportion in their bigness and num∣ber to this high and great thing which they were to prove, that he was Gods Son: as the miracles of Moses and the Prophets bare to those lesser truths which they were brought to establish.

And here for to put a period to this part of my discourse, it will be very useful to observe the different way of proceeding for the establishing and promoting a Religion instituted by men, and a Religion whose author is God. This I find very well no∣ted to my hand in a learned Writer of the Jewish Nation, whom I have already men∣tioned . When men, says he, make Laws and setle a Religion, whose original is from

their own minds, and devised by them∣selves; though they may pretend that it comes from God, yet they are not able to make it take place, without the power of the Sword, or the countenance and assist∣ance of some Prince who by his Authority shall cause it to be received. But a Religi∣on that is indeed Divine, is planted in a Divine manner. When Laws are derived from God, he establishes them by his po∣wer and might, and over-aws men by such wonders, as without any humane force pro∣cure obedience. Thus, says he, our Religi∣on began. When the Children of Israel were in grievous servitude, and when the Land promised to their Fathers was in the hand of potent Kings; God sent Moses and Aaron armed with no power, but that of working miracles, changing the ordi∣nary and usual course of Nature, and in∣flicting in a moment grievous plagues up∣on the Water, the Earth, the Air, the Plants, the Beasts, and the Bodies of Men, throughout all the Land of Egypt: where∣by the Prince that kept them in bondage was forced to let them go. And in their Journey they were conducted by the gui∣dance of a bright Cloud, and they passed through the Sea, and they were fed with Manna in the Wilderness XL. Years; and

saw one Miracle after another, which con∣vinced them they ought to submit to that Word of the Lord which Moses spake un∣to them. To this purpose that Writer very rationally discourses. Now just as He shows that Moses proved his Mission from God; so I have briefly related how our Saviour likewise demonstrated that he was the Royal Prophet, whom Moses foretold God would send into the World. In an Age, when they not only groaned under the Roman Yoke, but were also su∣perstitiously inthral'd to a number of Rites and Ceremonies devised by their Elders, superadded to all the burden of the Law of Moses; and moreover grievously oppres∣sed by the Devil, as all the rest of the World likewise were, far more than they; God raised up a mighty Salvation to them out of the house of his servant David. Our Lord, that is, on a sudden appeared as a Redeemer and Deliverer from the bondage in which they lay; not with any worldly policy or force, but meerly with the Spirit and Power of God, 1 Cor. ii. 5. who sent an Herald, but without the power of Mi∣racles, to proclaim his coming. And as soon as he had done crying, his mouth be∣ing stopt by Herod's throwing him into Prison, our Lord presently came forth;

shining most gloriously in the illustrious works that he did every where: which were such as that time called for, as Mo∣ses his miracles were proper to the occasions and necessities of his days. And some of them were very like those wrought by Moses, and others bear as great a resemblance to them, as twins are wont to do to each other, who lie toge∣ther in the same womb. He healed more than Moses killed. He turned their wa∣ter into wine, as Moses did the water of the River into bloud. He walkt upon the very surface of the Sea, and called one of his Disciples to accompany him there. He fed multitudes with a little quantity of bread, as Moses had fed the Israelites in the Wilderness. This he did more than once, and that in a Desart too; showing what he was able to do, if there had been the like need, that there was in former times. Then they should not have asked what sign shewest thou (equal to Moses they mean) what dost thou work? vi. John 30. For it was plain enough he could have fed them forty years in that manner as well as once; which was the thing they seem to desire, when they say in the next words, ver. 31. Our Fathers did eat. Manna in the Desart, as it is written, He gave them bread

from Heaven to eat. That is, He did not feed them for one day or two (as thou hast done) but a long time, and that from Heaven; let us see thee do so, that we may leave him and follow thee. And if he had not done enough already to work faith in them, and they had lived now alway in a Desart, as their Fathers did then, no doubt he would; for that he could was evident, else how should he have fed them thus miraculously at all? Many other miracles also declared that he had the same power in the Air, that he had on the Earth, and could as easily have brought bread from Heaven, as multipli∣ed the Loaves which had now filled so many of them. The very Devils were as subject to him as the meanest creature in the World. And He raised the Dead by his powerful word, which Moses never did. All which is recorded by the Apostles to show what cause they had to believe in Jesus, and how his Religion was planted and propagated in the world, as the other wonders are recorded by Mo∣ses, to show with what authority he came, and how he setled the Israelites in the be∣lief of his Laws. And there is no more cause to question whether Jesus be the Son of God, the Lord of the World, who came

with such a SPIRIT, than there was then to doubt whether Moses was his servant and the Lawgiver of that people among whom he did such wonders. Nor so much neither, for the greater his pretences were, the grea∣ter reason there was that they should have been discountenanced by such a SPIRIT as was in him, if they had not been true. It is incredible that God should let the world be abused so long, by so many mi∣racles, and so great, that never was the like, without any the least confutation; and abused by a lye of so dangerous a na∣ture, and so reproachful to his Name, and so directly opposite to his Government, which this Person (if he were an Impo∣stor, and said he was his Son whom we must worship, when he was not) sought to overthrow, and take out of his hands. We are secure that God would not have abetted an Usurper, in so high a manner, against himself. And as for any unclean Spirits, if they could have done such things as Jesus wrought, they would not have employed their power, we are sure, to establish a Doctrine so pure and holy as the Christian Religion teaches, which utter∣ly destroys all that wickedness in which they delight. There was all the reason in the World to believe one who came thus

by the SPIRIT, when he came by WA∣TER too; and by his mighty power pro∣moted nothing but the most excellent Pie∣ty, Vertue and Goodness among man∣kind.

But concerning the miracles of our Sa∣viour there will be an occasion to say so much, in pursuance of what I design, hereafter; that I shall add no more of them here. Let us now proceed (having heard what the SPIRIT did by him) to con∣sider what wonderful things it did for him: whereby it proved him to be the Christ, the Son of God.

Notes

• Di in∣carn. ver∣bi, p. 103.
• Part. 1. Sect. 8.
• Sepher Cosri Par. 1. Sect. 63.
• Sepher COSRI. Part 1. sect. 80, &c