Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, Part 2 · Chapter 12

Jesus and the Resurrection Justified by Witnesses in Heaven and Earth · Part 2 · Chapter 12

p. 439CHAP. XII. Concerning the Teſtimony of the Holy APOSTLES of our Lord.

THere is nothing now wanting to compleat this Diſcourſe, unleſs it be to ſhew that, if the Teſtimony of the APOSTLES of our Lord be at all intended, when St. John ſaith, He CAME by Water and Bloud and the Spirit, (as in the former Treatiſe I proved we have reaſon to think it is,) they alſo bear Witneſs to this Truth; and by them God hath given us this Record, that we have Eternall Life, and that this Life is in his Son.

That Jeſus had Diſciples the Talmudiſts themſelves confeſs: who tell us in the ſame place where they ſpeak of his being hanged on the evening of the Paſſeover, that they were five; MATTHAI, Talmud Bab. Tit. Sanhed. c. vi.NETZER, NEKAI, BUNI, and THODA. They do not love to ſpeak the truth, p. 440but to the Four Evangeliſts (to which perhaps they have reſpect) they have added one more: and report not one of their names aright, except the firſt; and in the laſt have a little varied from the Name of Judas the Brother of St. James. But thus much we gain from their own Records, that known Diſciples our Saviour had; who profeſſed to believe on him, and owned him for their Lord and Maſter. Theſe perſons, we can make no queſtion, would be carefull to communicate to the World what they had received from him; becauſe they lookt upon him as the Son of God, and eſtemed his words as ſo many Oracles, which his Crucifixion could not diſparage. Accordingly there are Books that paſs under their Names, beſides the four Goſpels; which no man ever laid any claim to, or pretended to be the Authour of, but onelyonly themſelves: and therefore we have no cauſe to think they were not of their inditing.

Now if you examine them, you will find that, after his Aſcenſion to heaven, and the coming of the Holy Ghoſt, their buſineſs was to go about and preach this Truth, and the certainty of it, to all the p. 441World, as their Lord and Maſter had delivered it to them. They were ſo fully perſwaded of it, that they could not forbear to publiſh ſuch glad tidings of great joy to the whole Earth. It was the very end of their Apoſtleſhip, and that which moved them to undertake ſo great a task; as St. Paul tells us, when he calls himſelf an Apoſtle of Jeſus Chriſt by the will of God, according to the promiſe of Life, which is in Chriſt Jeſus: 2 Tim. i. 1. appointed by God, that is, to publiſh the promiſe of Eternall Life which he had received from Chriſt Jeſus; who would certainly give it to all that believed on him. And it is the very Character which the other great Apoſtle gives of himſelf, 1 Pet. v. 1. that he was a Partaker of the glory that ſhall be revealed. This incouraged him to be a Witneſs of the ſufferings of Chriſt, as he ſaith juſt before, and not to be daunted, as he had been, though he followed him to a croſs; becauſe now he clearly ſaw he had a right as a Friend of his (ſo the word foreign ſignifies Philem. 17 **Vid. Scipion. Gentil. ibid..) to a ſhare in that unſeen glory where He was, which ſhould one day be revealed.

p. 442In this they deſired that all mankind might have a portion with them, (1 Joh. i. 3.) by becoming Members of their Society. And therefore it was the conſtant ſtrain of all their Sermons, to invite them to it, by ſhewing that Jeſus will reward well-doers with the Crown of Life; and be ſo far from letting their labour be in vain, that he will doe for them as his Father hath done for him, viz. bring them into his own joy. So St. John writes in the very beginning of his Goſpel, i. 4. that in him was life, and the life was the light of men. He brought the promiſe of Eternall Life, that is, to mankind, and can himſelf beſtow it; which is the beſt news, the greateſt cordiall, that can be thought of, to revive our ſpirits: like the honey on the top of Jonathan's rod, inlightning our eyes, and making us live moſt chearfully and happily, if we believe it, and prepare our ſelves for it. This they laid as the very ground and foundation of all Chriſtian piety; unto which St. Paul ſaith it was his office to call men, in hope of eternall life, (i. Tit. 1, 2, &c.) which God, that cannot lie, promiſed of old, but did not manifeſt till the preaching of the Goſpell, which was p. 443committed to him by the commandment of God our Saviour: who authorized him to open this Doctrine more fully, then it had been even by our Lord himſelf while he was on Earth. For St. Paul ſhews that, at the laſt day, ſo often mentioned by our Lord, he himſelf will appear again in perſon, after a viſible and glorious manner, to conſummate all the faithfull; whoſe happineſs begins as ſoon as they depart this life. Theſe two weighty Truths are notably aſſerted by this Apoſtle.

I. Who declares by the Word of the Lord (that is, a ſpeciall revelation from our Saviour) the manner of his coming again from heaven, with the attendance of his Angels, to raiſe the dead, and to lift them up to himſelf, and give them the Crown of righteouſneſs; which till that time ſhall not be beſtowed. Reade 1 Theſſ. iv. 15, 16, &c. 2 Tim. iv. 8. where the ſplendour of that great day, when he will openly appear as the Lord of all, is deſcribed no leſs lovely then magnificently; as I hope to ſhew in another place. It is the day of rejoycing, ii. Phil. 16. becauſe he will then moſt eminently appear as our life; iii. Col. 4. as our Salvation; 1 Cor. v. 5. ix. Heb. 28. to the praiſe and p. 444honour and glory of our fidelity. 1 Pet. i. 7. And therefore for this time Chriſtians are ſaid to wait and look, 1 Cor. i. 7. ii. Tit. 13. as the time that will compleat their felicity; which till then, the Apoſtles plainly ſuppoſe, wants its Crown and perfection. And ſo the Church hath from the beginning underſtood them. Who deſcribe Souls departed as in a ſtate of Expectants, waiting for the appearing of our Lord Jeſus Chriſt: who will come out of his moſt holy Temple to perfect thoſe who now ſtand, as they ſpeak, foreign, in the porch or entry of it; in atriis, as the Latin phraſe is, in the outward Court of the Temple or holy place of God. For as the Children of Iſrael ſtood in the outward Court, (which yet was a part of the foreign or Temple, as we render it,) expecting the Prieſt every day to come out of the Sanctuary, and the High-prieſt on the day of expiation to come out of the Holy of holies, to give them the bleſſing: In ſuch manner do the Ancients deſcribe the now bleſſed waiting and looking without (though in Heaven, of which the Sanctuary was a figure,) for that bleſſed hope of our Lord's coming out of his Moſt holy place, where he now is, without ſin unto their Salvation. p. 445And thus the beſt of the Jews expreſs their happineſs, ſaying that pious Souls are in the bundle of life, (as the moſt learned Dr. Pocock ſhews out of Judah Zabara, **Not. miſcell. cap vi. p. 176.) in the high place, in the treaſury; where they enjoy the ſplendour of the Divine Majeſty, being hidden under the throne of glory. Which phraſes ſignify a ſtate of imperfection, in compariſon with that which our Lord Chriſt (with whom, ſaith the Apoſtle, our life is hid, and kept in ſafe cuſtody,) will bring us unto at the day of his appearing.

II. But all this time they do not imagine that their Souls lie aſleep, without any ſenſe of joy and pleaſure; no more then the Iſraelites did, who were at their Prayers all the time that the Prieſt was in the Sanctuary, deſiring God to accept his interceſſion for them. For what good doth it doe them to be in the Garden of Eden or pleaſure, (as the Jews alſo call the place where they live,) if they have no taſte of its fruits and happy enjoyments? They would be as well any-where elſe as in the Boſome of Abraham, (by which the ſame Jews **Vid. Vcy: … de … bil. L. i. c. 16., as well as our Saviour, deſcribe this ſtate,) if they do not feaſt there, as that expreſſion properly ſignifies; and p. 446as the Parable of Lazarus ſuppoſes he did, when it ſaith, that now he was comforted, or enjoyed his good things, which made a recompence for all the evill he had here ſuffered.

The ſenſe of the Chriſtian Church in this matter is admirably expreſſed by St. Orat. x. p. 173.Greg. Nazianzen. Who comforting himſelf and others for the loſſe of his Brother Caeſarius, concludes with theſe words: I am perſwaded by the words of the Wiſe, that every Soul that is good, and beloved of God, when it is looſed from this body to which it is tied, ſtraightway foreign, conceives a certain wonderfull pleaſure and rejoyces exceedingly, in the ſenſe and contemplation of the good it expects. Which makes it go moſt chearfully to its Maſter; becauſe, being got out of its priſon, and having ſhaken off its fetters, which pinion'd the wing of the mind, foreign, it already injoys, as it were, an image of the Bleſſedneſs laid up for it. And not long after receiving, out of the earth from whence it came, and where it is depoſited, its nearly-allied body, (in ſuch a way as God, who tied them together and diſſolved p. 447them, knows,) it ſhall together with it inherit the glory there.

And thus St. Paul alſo plainly teaches us;

1. When he relates how he was tranſported into the third heaven and into Paradiſe; and for any thing he knew, out of his Body. 2 Cor. xii. 2, 3. Which evidently ſhews he believed, that Souls could act without their bodies, and that they ſhall enjoy God, and have a ſenſe of heavenly things, as ſoon as they depart this life. And ſo much the Jews themſelves well conclude from the Spirit of Prophecy; whereby holy men of God were ſeparated for a time from their bodies, ſo as to perceive nothing either by their ſenſes or their minds, but onelyonly what God preſented to them. The phantaſms, indeed, which they had received from this ſenſible world, were commonly uſed to repreſent thoſe things which were then offered to them by Divine Revelation: but without any aſſiſtence of the motions of the body, which lay then as if it was dead; while the Soul enjoyed converſe and familiar diſcourſe with God. In which condition, it is manifeſt, St. Paul's mind was ſo intent to what was communicated p. 448unto him, that he did not at all obſerve whether he had a body about him or no. But there is more then this, if you mark it, in St. Paul's tranſport into Paradiſe; where God ſpoke to him foreign, myſteries which he could not declare by any words, becauſe no phantaſms or images of things he had ſeen or heard here in this world could expreſs them. Which is a ſign he conceived them without any motion of his brain, merely by his Spirit.

Of ſuch tranſports the Hebrews themſelves talk, who ſay four men entred into Paradiſe **Sepher C…ſri part. 3. § lxv. Tzemach David ad An. 498….: (that is, by the ſpirit of prophecy:) one of them was too curious, and died preſently; another proved diſtracted after it; a third pluckt up the roots, or denied the foundation of Religion, ſaying, foreign I have already touched the mark, I am come to perfection, and therefore need not mind the work of the Law any longer; a fourth entred in peace, and came out again in peace. Which I recite not as a truth; (for all theſe ſtories are told of men who lived ſince the ſpirit of prophecy left them;) but to ſhew that they think it not impoſſible for men to be tranſported p. 449as St. Paul was, (to whom, I imagine; they were ambitious to equall ſome of their Doctours,) but by the power of the Spirit they might enter, while they were inhabitants of this world, into Paradiſe. Of the ſweet enjoyments of which place therefore they cannot ſure be uncapable, when they have quite left this body: ſince the Apoſtle ſuppoſes his ſpirit might go out of it in this rapture; when it perceived and underſtood things without the uſe of phantaſms, after the manner of Intelligences.

2. Wherewith he was ſo raviſhed, and ſo fully aſſured of future bliſs as ſoon as he died, that he deſired above all things to be diſſolved, and to be with Chriſt, which he lookt upon as far better then to ſtay here any longer. i. Phil. 23. This eager longing clearly ſhews what he expected, as ſoon as he was got looſe from this body: and that he did not think death would ſtupefie his Soul, and bereave it of all ſenſation; but rather open to it a freer paſſage into that delightfull place, whither he had ſome time been caught up. For it would not have been better for him to depart, and to be with Chriſt, if he ſhould not have had the favour p. 450to enjoy that ſweet converſation with him there, which was not denied him whilſt he was here. He tells us indeed, that when our Lord ſhall appear, then is the time when we ſhall appear with him in glory; but before this he expected upon his departure to be with Chriſt, though not in ſo full an injoyment of him as hereafter. This made him ſo confident and well aſſured in his perpetuall conflicts with ſo great troubles and calamities, becauſe he lookt upon himſelf in this preſent bodily ſtate but as a ſtranger, who was abſent from his own country and friends; to whom he deſired to return even in this way, through the midſt of many afflictions. 2 Cor. v. 6. Which he repeats ver. 8. We are confident, I ſay, and willing rather to be abſent from the body, and to be at home with the Lord. So we render this phraſe foreign ver. 6. when he ſpeaks of his being in the body. From which I conclude, that he thought his Soul, which while it did foreign, inhabit the body, had ſuch a ſenſe of future happineſs, as made him reſolutely endure all manner of troubles to come at it, would much more enjoy a bliſsfull ſenſe of it when it did foreign, dwell in its own country with the Lord.

p. 4513. Hence you reade that thoſe who were diſſolved, or rather whoſe ſouls were torn out of their bodies by the hand of cruell perſecutours, cried unto God for vengeance on their murtherers. vi. Rev. 9. Which argues Souls departed do not ſleep, and think of nothing that paſſed here; but are ſo awake, as to remember the gracious promiſes of God, which they live in expectation to ſee fulfilled. It may be ſaid indeed, that by foreign Souls we are to underſtand onelyonly their Bloud, as the word is ſometimes uſed in the Holy Scriptures; and as I thought, when I writ the former Treatiſe **Vid. Chap. viii. p. 501., it might be taken here. But upon farther conſideration I find reaſon to correct that miſtake: For St. John, I obſerve, ſpeaks of them as perſons (ver. 11.) who had fellow-ſervants and brethren here upon earth; who were to finiſh their teſtimony to Chriſt by laying down their lives for him, as they had done. Till which time thoſe Martyrs were to reſt and acquieſce in what they enjoyed already; having obtained very great honour: For there was given foreign to every one of them white robes. Mark the place, and you will be ſatisfied fully p. 452that he ſpeaks not of their bloud. For St. John ſaw theſe Souls foreign, under or beneath the Altar; of incenſe, that is, (as a Great man hath proved **Mr. Thorndike Rights of the Church p. 95. 310.:) whereas the bloud of the Sacrifices was poured out at the bottom of the Altar in the outward court. They were not without, but in the Sanctuary; though in the lower part of it, beneath the Altar of incenſe; not yet advanced to the higher part of it, much leſs to the Holieſt of all. They were admitted, that is, unto a greater nearneſs to God then others, (as the Church always believed the Martyrs were,) though not yet conſummated; as the Apoſtle St. Paul ſuppoſes himſelf ſhould not be till the day of Chriſt's appearing. But St. John adds, (2.) that they had white Robes given them in that place where they were: which ſignifies they were a kind of heavenly Miniſters attending on the Divine Majeſty; or that they had exceeding great honour conferred on them: (xli. Gen. 42.) which would have done them no good at all, if they had not been ſenſible of the favour of God therein, and lived in great joy and feſtival pleaſures; which white raiment alſo in the holy languages uſes to denote. ix. Eccles. 8.

p. 453And thus the Jews themſelves, I obſerve, are apt to ſpeak of this matter; making the deſcription of the City and Temple in the latter end of Ezekiel to be a repreſentation of the other World. For when it is affirmed by one Doctour in the Talmud **Vid. Coch. exc. Gem. Sanhedrin c. xi. n. 30., that there were not above ſix and thirty juſt men in every Age that behold the face of God; and another objects, that the Court about the City (called The LORD is there) was exceeding great, no leſs then eighteen thouſand meaſures round; xlviii. Ezek. 35. this Anſwer is returned, that the difficulty is ſmall: For ſome behold the very light of God; others onelyonly ſee it obliquely, and have no more but a certain obſcure duskiſh image of it. There are but few of the former, ſaith the Gloſſe there, who have the Light in its power; but of the other, who have a weaker ray, obliquely and at a diſtance, there are very great numbers. Which agrees with thoſe words of our Saviour, In my Father's houſe are many Manſions, as they are expounded by the two St. Gregories, Nazianzen and Nyſſen, and others: who by a Manſion underſtand foreign **Nazianz. Orat. 33., &c. the reſt and the glory which is p. 454laid up there for the bleſſed; but ſuppoſe ſome to be in a higher, others in a lower condition, proportionable to the vertuous diſpoſitions they carried out of the world with them. Which being very different, they believed ſome to ſee leſs; and others to be like Gorgonia, the Siſter of St. Greg. Nazianzen, whom, in the concluſion of his Eleventh Oration, he ſuppoſes to be in the clear light of the glorious Trinity.

4. But it would take up too much room in this Treatiſe, if I ſhould enter into that diſcourſe: and therefore I proceed to conſider, that though they made this difference, according as we ſee in a City (to follow the former compariſon) ſome are accounted the chief, others the more inferiour ſtreets and houſes, and ſome are nearer unto, others more remote from the royal palace: yet they did not imagine thoſe manſions to be dark, nor thoſe that were in them to have their eyes ſhut up with ſleep; but all to enjoy the light of life. They lead, as another Jewiſh Writer **Vid. Jo. de Voyſin de Jubilaeo L. i. cap. 16.ſpeaks, a moſt ſweet life in that light, which is the figure and reſemblance of the ſupreme light, to which they ſhall be admitted at the laſt. Thus p. 455Moſes and Elias appeared in great ſplendour at our Saviour's transfiguration on the Holy Mount; where they talkt and diſcourſed with him about his departure, that he was to accompliſh at Jeruſalem. Which ſhews, they not onelyonly continued in being, but had ſenſe, and motion, and lived in much happineſs and bliſs. Which we are not to take for a ſingular privilege indulged to them; for the Apoſtles, you may obſerve again, lookt upon our Saviour as the foreign exemplar or pattern to which God had determined they ſhould all be conformed. viii. Rom. 29. And their conformity to him here in this world being ſo exact, that they paſſed the very ſame way to bliſs that he did, through moſt cruell ſufferings; they could not doubt but upon their departure the conformity would ſtill hold as exactly. That as He, when he died, immediately went to Paradiſe; (where he promiſed the good Thief ſhould be, before his Reſurrection;) ſo they ſhould enter into the ſame bleſſed place immediately upon their death, and live there in a joyfull expectation of him, to come and change even this vile body, that it may be foreign conformed to his glorious body. iii. Phil. 21.

p. 456And this is the ſenſe alſo, you may obſerve once more, of the Voice from heaven, which commanded St. John to write, Bleſſed are the dead which die in the Lord. (xiv. Rev. 13.) With which the Spirit immediately joyned its teſtimony, ſaying, foreign, Yea (i. e. it is certainly true, believe what the voice ſays,) from henceforth, or now at this preſent, I promiſe them a bleſſed reſt from their labours; and their works ſhall follow with them: that is, they ſhall be refreſhed with a ſweet remembrance of what they have done and ſuffered for Chriſt Jeſus. It is uncertain indeed whether the word foreign be to be referred to the former words, Bleſſed are the dead which die in the Lord; or to thoſe that follow, Yea, ſaith the Spirit: But either way our Church underſtands it in the ſame ſenſe, as appears by the Funerall office. Where, referring it to the former ſentence, the words are thus recited; I heard a voice from heaven ſaying, Write, From henceforth (or Now, at this preſent time) bleſſed are the dead, &c. They are not onelyonly in expectance of future bleſſedneſs, but in poſſeſſion of an happy ſtate already; and find inconceivable ſatisfaction in venturing their very lives for Chriſt's p. 457ſake: who for this very end, as St. Paul obſerves, laid down his life for us, that whether we wake, or whether we ſleep, we ſhould live together with him. 1 Theſſ. v. 10.

There are thoſe who from this word Sleep (by which the ſtate of the dead is frequently called in theſe books, there being nothing liker Death then Sleep,) would inferr the perpetuall motion and operation of the Soul before the Reſurrection. For it is very buſy and active, even when all the Senſes are lockt up by ſleep; and hath at that time received very high illuminations from God: which is a ſign that, if the body were quite dead, it would not be without them. Ariſtotle, I find in Sextus Empiricus **L. viii. adv. Mathemat. p. 312., obſerves thus much, that in Sleep, when the Soul is by her ſelf, foreign, reſuming her own nature, ſhe propheſies and foretells things to come: and declares, ſaith he, hereby what ſhe ſhall be foreign, when by death ſhe ſhall be ſeparated from all bodily things. By which conſideration, St. Auſtin tells us that Gennadius, a famous Phyſician in his time, and very religious and charitable, was wonderfully inlightned, when he was in doubt whether there was any life after p. 458death. God, ſaith he **Epiſt. 100. ad Euodium., would by no means deſert a mind ſo well diſpoſed; but there appeared one night to him in his ſleep a very handſome young man, who bid him follow whether he ſhould lead him. Which he thought he did, till he came to a Citie, where on the right ſide he was ſaluted with the ſweeteſt voices that ever he heard; which the young man, upon his inquiry what this meant, told him were the hymns of the Bleſſed and of the Saints. What he ſaw on the left ſide, he did not well remember: but awaking he lookt upon this as a dream, and thought no farther of it. Till ſome time after the ſame young man appeared again to him, another night; and askt if he knew him. To which he anſwering, Yes very well; he askt him where he had ſeen him. And Gennadius preſently related, how by his conduct he was once led to hear the hymns and ſee the ſight before mentioned. Here the young man askt him, whether he ſaw and heard what he related in his ſleep, or waking. In my ſleep, ſaid Gennadius. True, ſaid the other; and now thou ſeeſt me in thy ſleep, doſt thou not? To which he conſenting; his inſtructer p. 459proceeded to ask him, Where is thy body now? In my bed-chamber, ſaid Gennadius. Doſt thou know then, replied the young man, that thy eyes are now bound up, and ſhut, and lie idle in that body, ſo that with them thou ſeeſt nothing? I know it, ſaid Gennadius. What eyes then are theſe, ſaid his inſtructer again, wherewith thou ſeeſt me? Here Gennadius being ſilent, not knowing what to ſay; the young man laid hold of this occaſion to open to him the meaning of all theſe queſtions, ſaying, Thoſe eyes of thy fleſh, which is aſleep and lies in thy bed, have no imployment and doe nothing at all; and yet thou haſt eyes wherewith thou ſeeſt me. Juſt ſo when thou art dead, and the eyes of thy fleſh are put out and can doe nothing, vita tibi inerit, quâ vivas, ſensúsque, quo ſentias, there will be life in thee, whereby to live, and ſenſe, whereby to perceive. Beware now hereafter how thou doubteſt that life remains after death. And thus that faithful man told St. Auſtin, the Providence and mercy of God quite removed his doubt.

p. 460But I ſhall not inſiſt on ſuch reaſons as theſe, my intention being onelyonly to ſhew what we learn from the Apoſtles, the faithfull Witneſſes of Jeſus Chriſt, to confute that drowzy conceit of the Sleep of the Soul; which like a thiſtle ſprung up firſt **Euſeb. Hiſt. Eccleſ. L. vi. c. 37.Sir 50in the wild deſerts of Arabia, but ought not to be ſuffered to grow in the Garden of God. In which this Doctrine of the Apoſtles, I might ſhew, hath been ſo deeply rooted, that to teſtify the Churche's belief of it, was one great end of the Commemorations and Prayers which were made for the faithfull departed this life. So we learn from Epiphanius his confutation of Aerius, who did not approve of this practice. The very firſt account he gives of it is, that thoſe who were preſent might believe foreign, Haereſ. lxxv. n. 7.&c. that they who were departed live, and are not gone out of being; but exiſt and live with the Lord. And they did not ſuppoſe, I may adde, that thoſe whom they remembred in their ſacred offices, were frying in the flames of hell, as the preſent Roman Church doth; but in a ſtate of happineſs, though imperfect, and ſome more imperfect then other. This we learn from the Service of the p. 461Church in thoſe days, eſpecially at the funeralls of the departed. Whenſoever they celebrated the dreadfull myſteries, together with the holy Martyrs and Confeſſours and Prieſts, whom they commemorated, they prayed for the whole World, for which Chriſt's bloud was an expiation: not forgetting thoſe who ſlept in him, whom the Prieſt deſired thoſe who were preſent to remember. For we are all one body (ſaith St. Chryſoſtome **Hem. xli. in 1 Corinth. p. 524.20., who reports this,) though one member be brighter then another: and therefore they deſired all might have foreign pardon and conſolation. Which they hoped they had, it is plain from the Funerall Office, which, in great part, was Euchariſticall, conſiſting of Pſalms and Hallelujahs. So the ſame great perſon informs us in his Commentaries on the Epiſtle to the Hebrews, where he takes occaſion from thoſe words, ii. 15. [deliver them who through fear of death, &c.] to reprehend the bitter lamentations and wailings of thoſe who mourned for their dead friends, as altogether inconſiſtent with what the Church did at their funeralls. Where the bright lamps **H…m. i…. p. 453 35. 454. 10.they ſaw burning proclaimed that they attended them as valiant champions: p. 462and the hymns that were ſung glorified God, and gave him thanks for crowning him that was departed, and for freeing him from his labours, and for delivering him from a ſtate of fear, that he might have him with himſelf. Are not the hymns, ſaith he, for this end? is not this the meaning of the ſinging Pſalms? foreign: and all theſe things are proper to thoſe that rejoyce: according to that of St. James, Is any well-pleaſed? let him ſing Pſalms. And a little after he bids them mind what they ſung at thoſe ſolemnities. Return unto thy reſt, O my Soul, for the Lord hath dealt bountifully with thee: and, I will fear no evills, for thou art with me: and again, Thou art my refuge from the affliction that compaſſeth me about. This was part of the Funerallſervice, to which he tells them they did not attend, but were drunk with ſorrow; or elſe they would not have made ſuch lamentations. For to ſay, Return unto thy reſt, O my Soul, for the Lord hath dealt bountifully with thee, and yet to weep and lament, is a mockery and a ſtage-play; not a ſerious piece of devotion. This and much more that great Man there ſays, to ſhew how prepoſterous it was to mix their lamentations with p. 463thoſe hymns: which ſuppoſed the Souls of the deceaſed to be in reſt and peace, and to partake liberally of the bounteous goodneſs of God; and therefore ought to have compoſed and comforted the minds of the living, who confeſſed their Friends had made a bleſſed change of a troubleſome life, for one full of quiet and happy repoſe. To which the Order of buriall in our Church, which profeſſes to tread in the ſteps of the firſt Ages of Chriſtianity, is very conformable. Where we Sing, Bleſſed are the dead which die in the Lord, &c. and acknowledge that we ought not to be ſorry, as men without hope; for them that ſleep in him: becauſe the Spirits of them that depart hence in the Lord do live with God; and, being delivered from the burthen of the fleſh, are in joy and felicity. Not compleat indeed, but we pray him (after we have given thanks for delivering our Brother out of the miſeries of this ſinfull world) to haſten his kingdom, that we, with all thoſe that are departed in the true faith of his holy name, may have our PERFECT CONSƲMMATION and BLISS both in BODY and SOƲL in his eternall and everlaſting glory.

p. 464But it is not my buſineſs, as I ſaid, to ſeek for teſtimonies to this Truth any lower then from the APOSTLES themſelves, who as they preached the glad tidings of Eternall Life every-where, ſo they proteſt moſt ſolemnly, (and they were men, you ſhall hear, who taught and practiſed the ſtricteſt truth and honeſty,) that they had a moſt certain knowledge of it: and therefore we may ſafely rely upon their teſtimony. Thoſe words wherewith St. John begins his firſt Epiſtle may ſerve in ſtead of all that might be alledged to aſſert this; ver. 1, 2, 3. where he gives an account of the reaſon they had to publiſh to the world that WORD OF LIFE, (Jeſus and his Goſpell,) as they had done a long time. For they ſaid nothing concerning that Eternall Life, which it was in the purpoſe of God the Father from the beginning to beſtow, and now was manifeſted to them, but what they had HEARD; that is, received from his own mouth, and been conſtant Auditours of. Which made them the more confident to declare theſe things to others, becauſe they had them not at the ſecond hand, but immediately from himſelf.

p. 465And becauſe it is the leaſt of teſtimonies to ſay we have heard a thing, therefore he adds, in the ſecond place, that they had SEEN it; beheld, that is, all the marvellous works he did to confirm this Doctrine which he delivered; as the word Seen ſeems to be underſtood xv. Joh. 24. If I had not done among them the works which none other man did, they had not had ſin: but now they have SEEN, and yet hated both me and my Father. They ſaw the vaſt numbers that he fed with a little food, the ſick that he cured with ſpeaking a word, the dead that he raiſed when all their friends gave them for loſt, and deſpaired of ſeeing them again in this world: In ſhort, ſo many inſtances of his Divine power and authority, that if they ſhould have been written every one, this Apoſtle ſuppoſes the World would not have been able to contain the Books that ſhould have been written. xxi. ult. But theſe are recorded which we find in the Goſpell, as he concludes the foregoing Chapter, that we might believe that Jeſus is the Son of God, and that believing we might have Life through his Name.

p. 466And leſt any ſhould imagine it was but a tranſient ſight they had of theſe things, and their eyes might be deluded, (as we ſometimes are when a thing ſuddenly flies away from us,) or that they were but ſeldom ſpectatours of theſe things, and ſo could not gather much from thence; he adds, in the third place, that they had LOOKED on it: that is, had this evidence continually before their eyes. They ſcarce ſaw any thing elſe but miracles. They had not leiſure ofttimes ſo much as to eat their meat, by reaſon of the great multitude of people that came to be healed by him. They converſed a long time with Lazarus after he was riſen; and our Lord himſelf was ſeen of them forty days after his reſurrection, ſpeaking of the things pertaining to the kingdom of God. And when the Holy Ghoſt came, they themſelves, to whom the Apoſtle here writes, could teſtifie the wonderfull variety of ſpirituall gifts that were poured on believers.

But becauſe we imagine that to feel a thing is far more conſiderable for our ſatisfaction then to ſee it or look upon it; p. 467(as St. Thomas would not believe thoſe who had ſeen our Lord and heard him ſpeak, but he would put his hands into his wounds, before he would be ſatisfied;) therefore the Apoſtle tells us farther, that they declared nothing but what they had HANDLED of the word of life. That is, there was moſt palpable evidence and demonſtration given of the truth of their report. They were ſo near as to touch and feel that their eyes were not deceived, when they thought they ſaw ſuch miracles wrought. For their own hands diſtributed the bread and the fiſh to the hungry multitude. And ſome of them untied the gravecloaths of Lazarus when he was raiſed from the dead. And (to give one inſtance for all) when he himſelf roſe again from his grave, they not onelyonly diſcourſed with him, and ſaw him eat and drink, and beheld him ſeverall times and in ſeverall places; but he called them to him, and ſaid, Behold my hands and my feet; handle me and ſee: for a ſpirit hath not fleſh and bones, as you ſee me have. xxiv. Luk. 39. This very handling of him was a great argument of the Eternall Life which was with the Father, but was hereby made p. 468manifeſt unto us; for it proves his reſurrection, and that is a proof of ours.

Now they having thus heard, and ſeen, and beheld, and handled theſe things, how could they chuſe but publiſh that Jeſus is the Authour of Eternall Life? And we receiving ſuch teſtimony from them, how can we refuſe to believe their word, that we may have fellowſhip with them in God and his Son; i. e. be partakers, as they were, in that moſt bleſſed Life of God and our Saviour Jeſus Chriſt? If we do but believe there were ſuch men as St. John and St. Paul and all the reſt, and if they had eyes and ears and hands like other men; if they were men of ſound brains and underſtandings; (as it appears by their writings they were;) if any credit may be given to ſober perſons, who proteſt they heard thoſe voices from heaven, ſaw thoſe miracles which they have recorded, converſed with our Saviour after he roſe from the dead; (as there are no Writers in the world deſerve credit, if they do not;) nay, if they deſerve more credit then any, conſidering what they did and ſuffered, as you ſhall hear, for the teſtimony of that which they p. 469ſaw and heard, and wrote to the world; there is no doubt this Life was manifeſted moſt apparently to them, and they had reaſon to bear witneſs of it, and ſhew it to us: And we cannot but reſt ſatisfied that it is the will of God to give Eternall Life by his Son Jeſus Chriſt our Lord. No queſtion to be made of it, unleſs we will queſtion all Hiſtories in the world, and believe nothing that is reported and delivered to us by others. Which if it were once reſolved, there would be an end of moſt of the trade, commerce and buſineſs that is managed in the world. And deeds and evidences which men have from their anceſtours would become void; and preſent poſſeſſion would be the onelyonly title they could have to their eſtates.

But for our farther ſatisfaction, let me briefly ſhew, that the APOSTLES gave a continued Teſtimony to this truth, all the three ways whereby St. John ſaith He came, by WATER, by BLOƲD, and by the SPIRIT.

p. 470I.

As for the purity of their Doctrine, which is one part of the Teſtimony of Water, I have given an account of it in the firſt part of this Diſcourſe. Which demonſtrates it was of that nature, that it had been an idle attempt to preach it, and endeavour to plant it in the World, had they not believed, and been able to prove, that their Maſter, who employed them, would give them, and all thoſe who obeyed their word, the reward of Eternall Life. To which if you adde the holineſs of their Life, which is another part of this Teſtimony, you cannot think that men of ſuch ſincerity in all other things would have affirmed ſo confidently as they did that which they did not take to be true; nor have proteſted they ſaw and heard and felt ſuch things as they never had any notice of. But if you will needs ſuppoſe they might be ſo vile, (which is very unreaſonable;) yet who can think they would have denied themſelves ſo much as they did for their Maſter's ſake, in which a great part of their piety conſiſted, if they had not been ſure that he would lead them by p. 471ſuch means to everlaſting life? This extraordinary contempt of all preſent things, even of life it ſelf, as you ſhall hear, plainly ſhewed they were not merely big words which they ſpake, of being with God and our Saviour, to ſee the Glory which the Father had given him; but things which they heartily expected. For does any man find ſuch inclinations in himſelf, as ſhould make him imagine they would have left their trades, their houſes, their poſſeſſions, their wives, kindred, friends, all that is deſirable in this world, and perſwade thoſe who were the deareſt to them to doe ſo too; if they had not had an aſſurance, upon ſuch grounds as were apt to convince others as well as them, of the recompence they ſhould meet withall hereafter in a better life? Who can believe that St. Paul would have quitted all his Dignities, his hopes of greater preferment, his eſteem and reputation with the wiſeſt and chiefeſt perſons in the Nation, his eaſe and quiet, and every thing elſe, and betaken himſelf to the troubleſome ſervice of a deſpicable Maſter; if he had not known and ſeen it as clearly as the Sun in the firmament, that Jeſus, whom he ſerved, was raiſed from the dead, and made the p. 472King of Glory, and would prefer all thoſe that proved faithfull to him unto the greateſt honour in the heavens? For what reaſon ſhould thoſe good men live as having nothing, and all the time be as chearfull as if they poſſeſſed all things? Did they not look upon themſelves, think you, as heirs of a Kingdom which could not be taken away from them? Reade St. Paul's deſcription of himſelf to Timothy, (2. iii. 10, 11.) who he ſays had fully known his doctrine and manner of life, (not onelyonly what he had been wont to teach, but how he had followed his own inſtructions,) what his purpoſe and aim had ever been, his fidelity, his lenity towards offenders, his charity to all Chriſtians, his patience under troubles of all ſorts: for he was perſecuted and endured great afflictions by that means at Antioch, (where they thruſt him out of the city,) at Iconium, (where an aſſault was made upon him to ſtone him,) at Lyſtra, (where they actually ſtoned him.) And in how many other places he had been vilely uſed, Timothy, he ſays, could not be ignorant, having been a companion with him in his travels. xvi. Act. 3. Now what think you of ſuch a perſon as this? Do you take p. 473him for a dolt and an ignorant ſot? Was this great Apoſtle a mere lump of clay, who was ſenſible of nothing; and imagined others ſo ſenſeleſs, as that he might without any reaſon propound this example to Timothy for his imitation? How came they to be ſo ſtupefied, as to chuſe rods, and whips, and ſtones, and all other miſeries, when they might have lived in eaſe and peace? Nay, to glory in theſe things alone, as if there had been nothing that could have done them ſuch honour, 2 Cor. xii. 5? They did both hunger and thirſt, (as I noted from the ſame Apoſtle in my former Book, 2 Cor. iv. 11.) they were naked and buffetted, they had no certain dwelling-place, they laboured working with their own hands, being reviled they bleſſed, being perſecuted they ſuffered it, they were made as the filth of the world, and the off-ſcouring of all things. Which things no body in his wits can think men of their underſtanding would have endured, if they had not been provided of meat which the world knew not of, and been nouriſhed and ſuſtained with the hope of glory, and aſſured of eternall manſions in the heavens, and known that they ſhould inherit a bleſſing, and be made more honourable and glorious with p. 474Jeſus for ever, then the World for the preſent could make them vile and contemptible.

Theſe things are ſo clear, that the bare recitall of them is ſufficient to ſatisfie us they were no deceivers, nor men of light belief, who took things upon truſt without good evidence; but had the greateſt reaſon to endeavour to baptize all Nations into this belief, as they did by an indefatigable diligence: which was no ſmall teſtimony of the power and glory of the Lord Jeſus.

II.

And their BLOUD ſpeaks as much. For as none of them, ſaith St. Paul, xiv. Rom. 7. lived to himſelf, ſo none of them died to himſelf; but conſecrated even his bloud to the Service of Chriſt, if he pleaſed to command it. Whereby they ſealed to this Truth; and ſhewed they were ſo far from doubting of immortall Life by the Lord Jeſus, that they unfeignedly deſired to be diſſolved and to be with him. Witneſs St. Stephen, who was ſtoned becauſe he ſaid he ſaw the Lord Jeſus in the higheſt glory; which he was p. 475never more aſſured of then when he died, for then he recommended his Spirit to him, as our Saviour had done his to God the Father. Witneſs Antipas, a faithfull Martyr. Witneſs all thoſe Souls whom St. John ſaw beneath the Altar: who had all learnt from our Saviour what they muſt expect in his Service, when he ſaid, The Brother ſhall deliver up the Brother to death, and the Father the Child; and the Children ſhall riſe up againſt their Parents, and cauſe them to be put to death. And ye ſhall be hated of all men for my Name's ſake. Under which afflictions they had nothing to ſupport them, but that which he immediately adds, He that endureth to the end ſhall be ſaved. x. Matth. 21, 22. Theſe few words were a ſufficient incouragement to them, and made them not regard their lives for the ſake of Chriſt Jeſus; who hath aboliſhed death, and brought life and immortality to light through the Goſpell. For the which cauſe, ſaith St. Paul, I ſuffer theſe things, and am not aſhamed; for I know whom I have believed, and am perſwaded that he is able to keep that which I have committed to him againſt that day. 2 Tim. i. 10, 12. And for this cauſe he would not have Timothy to be aſhamed of the teſtimony of our Lord, nor of him his p. 476priſoner; (ver. 8.) but to imitate him by being partaker of the afflictions of the Goſpell; which he endured, as he adds in the next Chapter ver. 10. for the elects ſake, that they alſo might obtain the Salvation that is in Chriſt Jeſus with eternall glory. The Apoſtles nothing doubted that they themſelves ſhould obtain Salvation and immortall glory this way: and they hoped likewiſe, by their conſtant ſufferings even to the death, to draw others alſo to the faith, or confirm them in it; that they might have a ſhare with them in this happineſs, and be willing to ſuffer for it. For it is a faithfull ſaying, he adds, that if we be dead with him, we ſhall alſo live with him: if we ſuffer with him, we ſhall alſo reign with him: ver. 11, 12.

I ſhall conclude this with that Diſcourſe of St. Paul 1 Cor. xv. 30, 31, 32. where he alledges this among other reaſons, to confirm that Church in the belief of the Reſurrection of the dead, and the life of the world to come, that He and the reſt of the preachers of Chriſtian Religion would not have been ſuch fools, as to have ſuffered in that manner they did, had they not ſeen plain demonſtrations p. 477of this truth. For they were ſo miſerably treated, that they carried their lives in their hand; and were every hour, for any thing they knew, at the brink of the grave. He for his part had been compelled to encounter with wild beaſts on the Theatre at Epheſus: (ſo ſome ancient Writers underſtand him, who knew there was nothing more common with the Pagans then to cry, Chriſtiani ad Leones, Away with the Chriſtians to the Lions: and it was a puniſhment to which the vileſt Malefactors were ſubject, particularly Magicians; as we learn from another Paul **L. v de receptis ſentemiis.the Lawyer:) or at leaſt he ran as great hazzards as thoſe men did who were expoſed unarmed to the fierceſt creatures, ſuch as Lions, Bears, Tigers, Leopards, wild Boars, and Bulls, and Dogs. (To every one of which we have examples of Chriſtians, in the Eccleſiaſticall Story, that were condemned.) And it was for no other cauſe but this, that he preached Jeſus and the Reſurrection. How could they think him ſo ſenſeleſs, as to put his life in ſuch danger upon this account, if he was not fully perſwaded of that for which he ſuffered ſo much; nay, had not good ground to be of this belief? He knew the value of life as well p. 478as other men. He was no ſtone nor block, as I have ſaid, that had no feeling of pain. He naturally loved eaſe and quiet and pleaſure, as well as the reſt of the world. And his education had not been ſuch as to incline him to believe things careleſly; eſpecially ſuch a thing as this, quite contrary to all his former principles, and as contrary to his preſent preferments and future hopes. And therefore, without imputing to him the higheſt degree of folly and ſtupidity, the Corinthians could not disbelieve what he preached of the Life to come. Concerning which he had received ſuch full ſatisfaction, and was convinced of it by ſuch undeniable arguments; that he choſe rather to loſe his life, then to deny it, or not to preach it.

III.

And that He and the reſt of the Apoſtles were not deceived nor judged amiſs in this matter, the mighty power of the SPIRIT, which wrought continually in them and with them, abundantly teſtified. This was ſufficient not onelyonly to ſatisfy them, but to ſatisfy the reſt of the world, that Jeſus, as they ſaid, was alive, p. 479and made the Lord of all: who was ready at hand on all occaſions to bear witneſs to this Truth when they preacht it, that he would give Eternall Life unto his followers. This power of the SPIRIT going along with them was a thing ſo notorious, that the Pagans in ſome places cried out, the GODS are come down to us in the likeneſs of men; and could ſcarce be reſtrained from doing divine honours to them. xiv. Act. 11, 18. And whereas there had been ſome wonderfull things heretofore done among the Jews, if we may believe themſelves, they now all ceaſed; as if God had transferred all power on earth into the Apoſtles hands. For they tell us, there were Ten Signs in the Houſe of the Sanctuary **Pirke Avoth cap. v., which never failed: as, that no woman ever miſcarried by the ſmell of the fleſh that was burnt upon the Altar; no fly was ever ſeen in the Houſe; nor did the fleſh of the Sanctuary ever ſtink; nor the rain ever extinguiſh the fire; nor the greateſt winds hinder the ſmoak from aſcending in a ſtraight pillar towards heaven; &c. But forty years before the Sanctuary was deſtroyed, all theſe Miracles ceaſed; according to that of the Pſalmiſt, (which they apply to this buſineſs **Talmud Bab. in Joma apud Raimund. p. 297.,) p. 480We ſee not our ſigns, nor is there any prophet to tell us how long. lxxiv. 9. When the veil of the Temple was rent in ſunder, God, who dwelt in the Holy place, left his habitation, and went out at that breach to return no more thither. All the wonders were now without thoſe doors, in the open ſtreets, in every houſe, in the whole world. Which was a notable ſign that Jeſus was Chriſt, and alive from the dead, by whoſe power the Apoſtles profeſſed to doe all their wonderfull works.

By theſe they proved that he was exalted at God's right hand, and ſate, as he ſaid he would, on the throne of his Glory. And their proof was the ſtronger, becauſe there was no great thing done (as formerly there had) but onelyonly what was wrought by their hands; who reigned now with him as ſo many Princes, and ſate on twelve thrones judging the twelve tribes of Iſrael. xix. Matth. 28. xxii. Luk. 30. They were ſupreme Governours (whoſe office it is to judge) in the Church under our Lord Chriſt, it plainly appeared by the mighty power wherewith their Goſpell was accompanied. Which came, as St. Paul tells the Theſſalonians, not p. 481in word onelyonly, but in power and in the Holy Ghoſt. That is, in Miraculous works, and in extraordinary gifts, which brought along with them a full aſſurance: inſomuch that he left it to them to tell the world what manner of men they were among them. And if any enquire what was the effect of it, he tells us, that they were perſwaded by this miraculous power, to turn from idols, to ſerve the living and true God; and to wait for his Son from heaven, whom he raiſed from the dead, even Jeſus, which delivered us from the wrath to come. 1 Theſſ. i. 9, 10. This was the fruit of their labours and travels, to convince a number of people, by wonderfull operations upon the ſick, nay upon the dead, and by gifts of the Holy Ghoſt, that Jeſus was raiſed from the dead, and poſſeſſed of Eternall life in the heavens; from whence he will come to beſtow it upon the faithfull; whom he will never ſuſſer to periſh, but reſcuing them from deſtruction, make them ever happy with himſelf.

And whoſoever afterward revolted from this Faith, I may adde, and ſet themſelves to oppoſe it, the Apoſtles ſhewed their power (which was a great witneſs p. 482to Chriſtianity) as much in their plagues and puniſhments, as in the cures they wrought upon others. It may well be thought, that thoſe in the Corinthian Church who did not believe the Reſurrection, were reclaimed from their errour by that Letter which St. Paul wrote to them; for we hear nothing of it more in the next Epiſtle. But ſome there were in other places that obſtinately perſiſted in their folly; and not contented to disbelieve what the Apoſtles taught in this matter, contradicted and blaſphemed it. Two of them are named in the 2 Tim. ii. 17, 18. Hymeneus and Philetus, who taught that the Reſurrection was paſt, and conſequently denied the rewards of the Life to come. The occaſion of their erring thus from the faith ſeems to have been this, that the Apoſtles often ſpeaking of a ſpirituall reſurrection from a ſtate of ſin to the life of godlineſs, (Rom. vi. Col. iii.) which they ſuppoſed all Chriſtians had already felt; theſe men fanſied there was no other, affirming the reſurrection was paſt, and none to come. If they had onelyonly doubted of it, the Apoſtle, it is like, would not have ſo ſharply puniſhed them, no more then he did the Corinthians: But they blaſphemed, as p. 483he expreſly tells us of Hymeneus, 1 Tim. i. 20. that is, reproached this Doctrine as a fooliſh opinion; and reviled, it is like, the Apoſtles who were the preachers of it. And therefore he inflicted on them the moſt grievous puniſhment, by delivering them up to Satan: which was not ſo little as merely baniſhing them the Chriſtian Society, but turning them over to the power of the Devill, foreign, as unto a publick Executioner, to torture and ſcourge them. They are the words of St. Baſil **Homil. in princip. Proverb. p. 439., with whom agree divers others of the ancient Doctours; who think the Apoſtle ſpeaks of ſurrendring ſuch perſons into his hands, that he might inflict bodily diſeaſes or pains upon them, to humble and bring them down to ſubmit to the Apoſtolicall doctrine, when they felt the miraculous effects of their Authority. For that's the reaſon this puniſhment is called delivering up to Satan; becauſe it viſibly appeared by ſome plagues on the body, that they were faln under his power, by being thrown out of the Church. He was as a common Galoer and Executioner in a City or Kingdome; the Apoſtles as the Magiſtrates and Governours, (as was ſaid before,) p. 484ſitting upon thrones to judge and paſs ſentence on men: either by giving the Holy Ghoſt to thoſe who ſincerely believed; or by delivering thoſe to be tormented and ſet on the rack by this Evill ſpirit, who blaſphemed the Chriſtian Religion. There was then no other power in the Church to correct and puniſh them for ſo high a crime; and this being done by the power of our Lord Jeſus Chriſt, (as you reade 1 Cor. v. 4.) was a notable teſtimony of the SPIRIT to the truth of Chriſtianity, and bad all men beware how they ſpake evill of this holy Doctrine: eſpecially of this fundamentall part of it, that the Lord Jeſus will give us everlaſting life, and raiſe us up at the laſt day. The terrible execution which they ſaw done upon thoſe who ſubverted this foundation of all piety, was a great means to confirm all Chriſtian people in the faith: and to make them reverence thoſe who had this mighty power, either to give men eaſe, or to torment them; to reſtore men to life, or to ſtrike them dead; to give them, as was ſaid before, the gifts of the Holy Ghoſt, or to put them into the poſſeſſion of the Devill.

p. 485There is a great deal of difference, it is obſerved by Tertullian **L. de Pudicitia, c. xiii., between an Angel of Satan ſent to buffet a man; and being delivered up, or put into the poſſeſſion of Satan himſelf. To the former St. Paul himſelf was, by the Divine permiſſion, obnoxious for his exerciſe. 2 Cor. xii. 7. The latter was the puniſhment of blaſphemers, and other horrid offenders, for their cure. But both ſerved to give a teſtimony to our Saviour, and to ſettle the hope of immortall Life. For by the Angel of Satan which buffeted, that is, diſgraced and vexed St. Paul, a great many ancient Writers **S. Chryſoſtom. Theodorer. Photius apud Oecumen. Ambroſ. Theophylact.underſtand thoſe troubles and ſore afflictions, all ſorts of injuries and reproaches which infidels and wicked men, by the inſtinct of ſome of the Devil's agents, tormented the Apoſtle withall. Alexander the Copperſmith, (ſaith St. Chryſoſtom,) who did St. Paul ſo much miſchief, Hymeneus and Philetus, all thoſe that ſet themſelves againſt the Goſpell, caſt him into priſon, beat him, drove him out of their cities, were Miniſters of Satan, foreign, becauſe they did Satan's buſineſs: who by ſuch inſtruments laboured all he could to diſhearten the Apoſtles, and hinder the free p. 486courſe of the Goſpell. Here now appeared the mighty power of Chriſt, which reſted, as the Apoſtle ſpeaks, or took up its dwelling in them. 2 Cor. xii. 9. They were never ſo ſtrong as when they were thus afflicted. Then they mightily prevailed, and advanced the Kingdom of Chriſt, by whoſe powerfull grace they endured all hardſhips and diſtreſſes courageouſly: and demonſtrated they had a ſtrong and immovable hope of being with him in that bleſſed place, unto which St. Paul was rapt juſt before this Meſſenger of Satan, as we render it, raiſed ſuch a terrible ſtorm of perſecution againſt him. By that glorious ſight he was fortified againſt it; and, ſtanding as firm as a rock himſelf, confirmed others in that faith, which made him ſo invincible, that he gloried and took pleaſure in all thoſe infirmities, and reproaches, and neceſſities, and perſecutions, and diſtreſſes, which that Angel of Satan ſtirred up againſt him: ver. 9, 10. That was all the Devill got by his ill uſage of him, which onelyonly gave the Apoſtle matter of glory. For when our Saviour pleaſed not to grant his deſire of having this Angel removed, but onelyonly told him his grace ſhould be ſufficient for him; immediately he adds, p. 487that he would gladly glory more then ever in his afflictions. Which plainly ſhews, both what he meant by that Angel of Satan; and how much hereby the Chriſtian Religion was promoted, and the Souls of believers ſtrengthened in the faith. They might eaſily believe he had been in the third heavens, when they ſaw him ſo much ſuperiour to all the power on earth, and the powers of the air too; who conſpired to beat him down and oppreſs him. All the art in the world could not ſo declare the foreign the unutterable words St. Paul heard, (which the impious Cainites and Gnoſticks **Epiphan. Haereſ. xxxviii., in a Book of theirs called foreign, concerning St. Paul's aſcent, pretended to relate,) as this inexpreſſible power of Chriſt reſiding in him, and ſupporting him under the greateſt miſeries; which declared thoſe words remained ſtill imprinted in his Mind.

And that other power of Chriſt, whereby the Apoſtle delivered up high offenders to Satan, (that he might inflict plagues and diſeaſes or aches and pains on their bodies,) as evidently ſhewed what a great Miniſter he was in Chriſt's Kingdom; and how credible the Doctrine p. 488was which he preached to them. For he was ready to revenge all diſobedience with remarkable puniſhments; and alledges this power as a proof of his authority, in the next Chapter, 2 Cor. xiii. 2, 3, 4. If I come again, I will not ſpare, ſince you ſeek a proof of Chriſt ſpeaking in me. He is not weak indeed towards you, but is mighty in you: (having given by me exceeding great demonſtrations of his power and my Apoſtleſhip, xii. 12.) Yet ſince you are not convinced, it ſeems, by what you have ſeen already, and deſire a farther proof that Chriſt ſpeaks in me, you ſhall have it; I will not ſpare you; that is, I will puniſh you, and make you know it to your coſt. For though Chriſt was crucified through weakneſs, (i. e. according to his mortall condition which he aſſumed for our ſake,) yet he lives by the power of God, which raiſed him from the dead, and gave him all power in heaven and earth. You ought not therefore to contemn one becauſe he is weak, i. e. afflicted, as you are apt to do me; for Chriſt went this way to glory: and though we alſo are weak in, or with, him, i. e. ſuffer for his ſake, which is no more then he did; we ſhall live with p. 489him by the power of God toward you; that is, make you feel, that as he is alive, (i. e. mighty and ſtrong now that he is raiſed from the dead,) ſo are we alſo by the power of God, which we ſhall make uſe of for chaſtiſing your inſolence. Which plainly ſhews, that theſe Apoſtolicall cenſures had moſt mighty effects; which demonſtrated Chriſt was alive, and wrought moſt powerfully in theſe his Miniſters. By whom as he gave miraculous gifts, ſo he miraculouſly puniſhed offenders; and never more terribly then when they were in ſuch a weak (that is, afflicted) condition, that it tempted ſome people to contemn them. Then they ſhew'd their power, and made it appear that, as he, who was crucified, lived; ſo did they, who were perſecuted and deſpiſed: being armed with divine weapons or engines, which were mighty through God to batter down the ſtrongeſt holds; ſubverting the pitifull reaſonings of ſuch as Hymeneus and Philetus, and making every proud conceit ſtoop, which advanced it ſelf againſt the Chriſtian Doctrine. 2 Cor. x. 4, 5. This they did by the power I am ſpeaking of, which baffled all oppoſers, and made them crouch as ſo many captives to theſe Miniſters p. 490of Jeſus Chriſt. Who in their externall conditino were mean, and expoſed to the ſcorn and contempt of all the world; but ſo mighty and great by this authority, that the Apoſtle ſaith, (ver. 8.) it had not been vanity, if he had boaſted of it more then he did. For this Apoſtolicall Rod, as he calls it 1 Cor. iv. 21 **Vid. S. Chryſoſtom. in loc.. was like the rod of God in the hand of Moſes. It did miraculous things by inflicting terrible puniſhments, for which no cauſe but his heavy cenſure appeared, on thoſe who contradicted and blaſphemed: and was as ſenſible a ſign of the preſence of God in the Church, as the things which the rod of Moſes did were of his preſence with the ancient Iſraelites. Great fear came upon the whole Church, and upon as many as heard theſe things, ſays St. Luke, (Act. v. 11.) when he relates how the other great Apoſtle by this rod ſtruck Ananias and Sapphira dead.

For hereby they learnt two things, Encom. foreign.ſaith Aſterius: both that our Saviour was God; and that the teacher of his laws had Angels attending on him, who were ready to execute his pleaſure. He would have the lame man walk, and preſently that grace came. He thought p. 491good to puniſh theſe ſacrilegious perſons, and the puniſhment in an inſtant was inflicted. Theſe things were ſufficient to aſtoniſh the moſt ſtony hearts; and to perſwade them firmly foreign, that they were not words of deceit which the Apoſtle ſpake, but that God was certainly with him, and that the myſtery which he preached was true and holy.

O the wonderfull power of our Lord Chriſt, to whom all things in heaven and in earth and under the earth do bow and obey! whoſe Miniſters had ſo large an Authority, that Angels were ready to wait upon their word! Great is his power, which by ſuch weak inſtruments brought ſuch mighty things to paſs. His Apoſtles, ſay the Gentiles, S. Chryſoſt. Hom. iii. in 1 Corinth.were men of no account, mean fiſhermen and ſuch like ruſtick people. True; and we adde moreover, that they were unlearned, illiterate, poor, vile, ignorant and deſpicable. But this is no diſparagement to them; it is their glory and peculiar praiſe, that ſuch men as theſe appeared more illuſtrious then the whole World. For theſe idiots, theſe ruſticks, theſe illiterate men, were too hard for the wiſe, and overcame the mighty, and p. 492perſwaded the rich and great to ſubmit to their authority. Great therefore was the power of the Croſs; for theſe things were not done by any humane ſtrength. Conſider a little. A fiſher-man, a tent-maker, a publican, an obſcure illiterate man coming from Paleſtine, a far diſtant country, encounter with the Philoſophers at their own doors, with the Rhetoricians, with the ableſt ſpeakers, and in a ſhort time put them all down: though infinite dangers oppoſed them, and nature fought againſt them, and length of time and old cuſtomes mightily reſiſted them, and Daemons alſo armed themſelves, and the Devil muſtered up his forces, and moved all things; Kings, Rulers, People, Nations, Cities, Barbarians, Grecians, Philoſophers, Rhetoricians, Sophiſters, Oratours, Laws, Judgment-ſeats, all manner of Puniſhments, a thouſand ſorts of deaths. But all theſe were no more able to ſtand before the breath of theſe poor Fiſhermen, then the ſmall Duſt before the blaſt of powerfull Winds.

How came it about that the weak thus overcame the ſtrong? that twelve naked men not onelyonly encountred, but vanquiſht thoſe that were ſo well armed? If you ſhould ſee twelve men unskilled in warlike affairs, p. 493and not onelyonly unarmed, but weak in body, attack an infinite hoſt of well-diſciplin'd and well-appointed ſouldiers, and, receiving a thouſand darts, ſhould not be wounded, nor have any harm, but ſhould take ſome of their oppoſers priſoners, and kill others, and diſperſe all; would any one think this was done by humane means? And yet the trophee's of the Apoſtles are far more admirable. For it is not ſo ſtrange for a naked man not to be wounded, as for an obſcure; an illiterate perſon, a fiſher-man, to baffle ſo much wit and eloquence: and not to be hindred in their preaching, neither by their own ſmall number and poverty, nor by the dangers they met withall, nor by the prepoſſeſſion of cuſtome, nor by the auſterity of the things they commanded, nor by daily deaths, nor by the multitude of thoſe that were in errour, nor by the dignity of thoſe that miſs-led them.

Who would not admire that mouth of St. Id. Homil. ult. in Ep. ad Roman.Paul by which Chriſt was preached; and a light broke forth more amazing then lightning, and a voice more terrible, even to Devils, then any clap of thunder? This voice brought them bound like ſlaves, this purged the world, this cured diſeaſes, and threw out wickedneſs, and introduced the p. 494truth. What good was there which was not done by that mouth of his? It drove away devils, it unlooſed ſins, it ſtopt the mouth of tyrants, it ſilenced the tongues of Philoſophers, it brought the world near to God, it perſwaded Barbarians to Chriſtian wiſedome, it ſet all things in order on earth, and had a power alſo in heaven; binding whom it would, and looſing there, according to the power given him. As a lion let looſe among a company of foxes, ſo did he fall upon the ſocieties of Daemons and Philoſophers: and like a thunderbolt ſtruck through all the armies of the Devill; who was ſo afraid of him, that he trembled at his ſhadow, and ran away if he did but hear his voice. He delivered the inceſtuous Corinthian to him, being far diſtant from the place; and again he ſnatcht him out of his hands, being perfectly acquainted with his devices. And in like manner he taught others by the ſame ſeverity, not to blaſpheme.

But let us not content our ſelves merely to admire him; let us not onelyonly be aſtoniſht at him: let us imitate and follow him. What though we cannot doe ſuch miracles as the Apoſtles did? and there is no hunger and other miſeries to be endured? p. 495(the times being peaceable and quiet, God be bleſſed:) yet there is their piety and the holineſs of their life to be tranſcribed, which was no leſs admirable. And this is the nobleſt conflict; this is the ſyllogiſm which cannot be contradicted; this by our Works. Should we diſcourſe never ſo excellently, but live no better then others; we gain nothing. For unbelievers do not mind what we ſay, but what we doe; ſaying, Do thou firſt of all follow thine own words, and then perſwade others. For if thou telleſt us of millions of good things in the other world, but art ſo intent upon the things of this, as if there were no other; we believe thy works rather then thy words. For when we ſee thee greedy to ſnatch other mens goods, bitterly bewailing thy friends deceaſed, and in many other things offending, how ſhall we believe thee that there is a Reſurrection? Thus unbelievers are hindred from being Chriſtians.

And therefore having ſeen how glorious our Saviour is, Id. Homil. xii. in Johan.being inſtructed in his Religion, and made partakers of ſo great a gift, let us lead a life agreeable to our principles; that ſo we may injoy thoſe good things which Chriſt hath promiſed. For He therefore p. 496appeared, not onelyonly that his Diſciples might behold his glory in this world, as they ſay they did, (i. Joh. 14.) but alſo in the world to come: For, I will, ſaith he, that where I am, they may be, and ſee my glory. And if he appeared ſo illuſtriouſly here, what ſhall we ſay of his glory there? O happy, thrice happy they, more happy then can be expreſſed, who ſhall be thought worthy of that glory! Which if we ſhould be ſo unhappy as not to ſee, better had it been for us, if we never had been born. To what purpoſe do we live and breath; what are we, if we miſs of that Light? if we may not be permitted then to ſee our Lord and Maſter? If thoſe who enjoy not the light of the Sun, lead a life more bitter then death; how miſerable will their condition be who are deprived of that light? This loſs will be puniſhment ſufficient: though this is not all they muſt expect. For being baniſhed from this Light, they ſhall not onelyonly be caſt into outer darkneſs; but there burn perpetually, and miſerably conſume, and gnaſh their teeth, and ſuffer a thouſand other miſeries.

Let us awake therefore, let us look about us, let us uſe our utmoſt endeavours, that we may enjoy the happineſs Chriſt deſigns p. 497for us; and be far remote from the river of fire, which runs with great noiſe before the dreadful tribunall. Into that if we fall, there is no redemption. And therefore let us purify our life, let us make it bright and ſhining; ſo that we may have boldneſs of acceſs to the bleſſed ſight of our Lord, and obtain the promiſed good things, through the grace and loving-kindneſs of Chriſt Jeſus; by whom and with whom to the Father and the Holy Ghoſt be glory world without end. Amen.