Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, Part 2 · Chapter 14

Jesus and the Resurrection Justified by Witnesses in Heaven and Earth · Part 2 · Chapter 14

p. 577CHAP. XIV. A farther improvement of this RECORD.

THE grounds of Chriſtian belief, you ſee, are not ſo ſlender, but I may take the confidence to ſay, that he who will be at the pains to conſider ſuch things as theſe, cannot any longer think it a piece of wit to be an infidel. It is rank folly, as well as baſeneſs; there being no reaſon in the earth to except againſt theſe Witneſſes, and to deny the Faith of Chriſt an entrance into our minds and hearts. For what we know, as I have ſhewn in the former Book, by credible report, is as certain as what we ſee and hear with our eyes and ears. And what can be better atteſted then the holy Goſpell? Which is juſtly called the teſtimony of God, 1 Cor. ii. 1. and the teſtimony of Chriſt, i. 6. Becauſe God teſtified theſe things to us as his will, by his Son Chriſt; and Chriſt teſtified them to us by the holy Ghoſt. For ſo St. Paul ſaith in the place laſt named, (ver. 5, 6.) the p. 578Corinthians were inriched by our Lord with every gift; even as the teſtimony of Chriſt was confirmed, or eſtabliſhed to be a truth, among them.

After which mighty evidence, whereby we are aſſured God intends to beſtow ſo great a bleſſing on us as immortall Life, it is of no weight whatſoever can be objected againſt this Doctrine; particularly, againſt that part of it which concerns the Reſurrection of the body, at the laſt day. For that Great Lord who ſaid it, we are certain, can perform it. He knew his own power; and would not have ſaid, I will raiſe you up at the laſt day, unleſs he had been able to make his word good. He hath alſo already fulfilled his word in other things which he foretold, though no body would believe him till they ſaw it: which is a good ground, as St. Gregory Nyſſen obſerves **De opificio hominis cap. xxv., to expect this, though it ſeem never ſo difficult, and incredible, had he not promiſed it. Suppoſe, ſaith he, that an husbandman, diſcourſing of the virtue of Seeds, ſhould not be believed by a by-ſtander, that had never been bred in the country, nor ſeen any thing of that nature: would it not be ſufficient for his ſatiſfaction, p. 579to take but one ſingle grain out of an heap of corn, and to tell him he ſhould ſee in that the virtue of all the reſt? For he that ſees one grain of wheat or barly caſt into the ground, coming up after ſome time a full ear, will never doubt of the fruitfulneſs of all the reſt of the ſame kind. Even juſt ſo, ſaith he, it ſeems to me a ſufficient teſtimony of the Reſurrection, that the truth of other things, which he foretold, cannot be denied. In them we have an experiment, whereby we may judg of every thing elſe that he hath ſaid.

But to demand that every thing ſhould be made out by reaſon, before we receive it, is to make us Philoſophers, not Chriſtians; whoſe name is Believers. And beſides, the beſt Philoſophers cannot tell us how the Corn, I now mentioned, grows up from a little Seed caſt into the ground, or a Man from ſo ſmall a beginning in his mother's womb; or any thing conſiderable of the manner how all naturall productions are performed. And therefore what folly is it to reſolve not to be ſatiſfied, unleſs we ſhew how a dead body can be raiſed? It is ſufficient to know that idoneus eſt reficere qui fecit, as Tertullian p. 580ſpeaks in this caſe; He that made it at firſt is able to make it again. It being more, as he goes on, to make, then to re-make; to give a beginning to a thing, then to reſtore it after it is diſſolved. And we have this alſo to ſatisfy us; that multitudes ſaw our Saviour raiſe men from the dead, and by other miraculous works demonſtrate, that he wants not power to doe any thing he hath promiſed. His word may well be taken for any thing to come, who hath already done ſuch wonders as are credibly reported to us, by thoſe that were ſpectatours of them, in the Goſpell.

And it is very remarkable how he deals with us as a Mother doth with her Child: Greg. Nyſſ. ibid.into whoſe tender mouth ſhe firſt thruſts her breaſt to nouriſh it with milk; and when the teeth come, gives it bread; and when it is grown ſtronger, feeds it with ſolid meat. Even ſo our Bleſſed Lord foreign, &c. beginning with lower Miracles at the firſt, prepares our faith by degrees for the higheſt. He began with the cure of deſperate diſeaſes, in which foreign, he prefaced p. 581to his power of raiſing the dead: For that which men thought impoſſible, he ſhew'd hereby was not incredible. Who could have thought, that one ſick of a burning fever ſhould be made ſo well by ſpeaking a word, as to riſe preſently, and miniſter to the company? yet Simon's wife's mother was an inſtance of this Miraculous power in our Saviour. Who added ſomething to this Miracle, when he reſtored the Nobleman's ſon to health, though he was at the point of death, as his Father thought: (iv. Joh. 47.) and this without touching, or coming near him. For he did not ſtir from the place where he was at Cana, and yet ſent life to him as far as Capernaum, by the ſole power of his command. After which he proceeded to an higher Miracle; for he reſtored another Ruler's daughter to life, who died before he came to her reſcue. And again he exceeded this Miracle, by raiſing up the woman's ſon of Naim, when he was carrying out to be buried. And at laſt (as hath been before obſerved) he raiſed his wonderworking power ſo high, that he called Lazarus out of his grave, when he had been dead four days.

p. 582Thus he raiſes our minds by little and little to the higheſt pitch of Faith; to believe, that is, the Reſurrection of the dead. He teaches us to expect that in generall, the experiment of which he hath ſhewn in particulars, For, as the Apoſtle faith, (1 Theſs. iv. 16.) the Lord ſhall deſcend with a ſhout, &c. at the reſtauration of all things, to raiſe the dead to a ſtate of incorruption: even ſo now, he that lay in his grave was awakened by the voice of our Saviour's command, and ſhaking off his corruption, came whole and ſound out of his tomb; the bands wherewith his hands and feet were tied nothing hindring. Is this nothing to confirm our belief of the Reſurrection? when we have not onelyonly our Lord's word for it, but, by thoſe whom he reſtored to life, we have in deed a demonſtration of what he hath promiſed? What pretence is there now for unbelief? Why do we not ſlight all thoſe who by Philoſophy and vain deceit ſet themſelves againſt a ſimple faith, and ſtick to this naked confeſſion, that there will be a reſurrection of the body to Eternall Life?

p. 583And to make our holy belief more acceptable to all Chriſtian Souls, let me briefly adde, That Faith being as certain a way of knowing as any other, Believers muſt needs be the moſt knowing men in the world. Which is a very great motive to Faith; whereby we are informed of a great many things, and thoſe the moſt excellent, of which other mens minds are perfectly ignorant. It gives a new light to the Soul, whereby to ſee things inviſible. There is no leſs then a whole world of things that Believers are acquainted withall, which are hid from their eyes who remain in darkneſs, by continuing in unbelief. While the thoughts of ſuch Souls are confined within the narrow bounds of this viſible world, and know but little of it neither; the Minds of Believers are inlarged beyond the limits of all things ſeen, to behold another and far more glorious world: in which Jeſus is the Sun, and the Angels and Spirits of juſt men are the Stars, and the brightneſs of the Divine Glory is the Light and ſplendour. In this the ancient Chriſtians juſtly made their boaſt. And there being a company of vain men, who pretended to be foreign p. 584Knowers, men of intelligence beyond all others, but indeed unbelievers, Clemens Alexandrinus reproves their folly, L. v. Stromar.and tells them, foreign. We are they who believe that which is incredible to others; and therefore are they who know that which is unknown to others.

None ſo knowing as they that believe the Goſpell: and therefore let us not ſhut this Faith out of our Souls, and thereby exclude the greateſt Good. Nor let us think our ſelves unhappy, becauſe we do not ſee that which we expect: For this would be to complain of our privilege and preeminence above thoſe that depend merely on Senſe, and will not be wiſe beyond the narrow confines of their eyes. Faith is that divine gift, whereby God raiſes our minds above the pitch of vulgar Souls. He brings us acquainted by this means with the moſt noble and glorious objects, and illuminates us with the moſt comfortable knowledge: without which we ſhall remain, notwithſtanding all our other wiſedom, in a ſad dull night of ignorance and darkneſs.

p. 585And if this Faith touch our hearts alſo, it will raiſe us to as excellent a temper of ſpirit, and make us truly heavenly and divine. We ſhall feel it altering the very frame of our thoughts, deſigns, and deſires. It will lead us to ſuch a pitch of Vertue, that we ſhall adhere to God and goodneſs whatſoever befalls us; and ſolely depending on his promiſes, truſt our ſelves with him, both when all other things fail us, and when we have the greateſt ſupports that they can lend us. Which is no eaſie thing to fleſh and bloud, as Philo **L. Quis rerum Divin. haeres, p. 493.excellently obſerves: (for that inclines us to truſt in riches, and power, and dignity, and friends, and ſtrength of body, and a number of ſuch things:) but foreign, the work of a great and heavenly Mind, which cannot be inticed by any thing on earth to rely upon it. An example of which we have in Abraham; who believed God and obeyed his voice, when he called him from his own country and his father's houſe, and he went out not knowing whither he went. Divers ſuch inſtances there are of the power of divine Faith in him and in others, in the xi. Chapter of the Epiſtle to the Hebrews. p. 586From which we may certainly conclude, that nothing can be too hard for the Faith of Chriſt; which is built upon ſurer grounds and a ſtronger foundation then theirs was. It is of ſuch mighty force, I have ſhewn, that one would think there needs no more to be done to make all the World good; but onelyonly, by ſuch means as I have declared, to implant this Faith in all mens hearts.

But ſuch is the perverſeneſs of humane Nature, that our work is not done, when the judgement is convineed. There muſt be new arts of inſinuation uſed, by thoſe convictions to awaken and ingage the affections. The Motives are certain and ſure, ſtrong and powerfull; but Men are weak and impotent, careleſs and unconcerned about their own good. After they know how things are, they muſt be made to conſider; leſt a quickning Motive lie in a dead hand or a cold heart, which draws forth none of its virtue. And there is no way, that I can think of, to ſtir them up to conſideration, but by propounding a few ſenſibly-affecting Queſtions to them; which ſhall be part of the buſineſs of this laſt Chapter.

p. 587V.

I. Let him therefore that believes this Record, that God hath given us Eternall Life in his Son Jeſus, ask himſelf what he thinks in his Conſcience is the way to this ſupreme Felicity. May we live here juſt as we liſt, and yet hope hereafter to live with Chriſt? Or can we reaſonably think to come to him without any thought about it; and to be received up to his heavenly Kingdom, though we mind nothing now but what we can get in this World? Strange! that Chriſtian people ſhould imagine Piety and Vertue to be things ſuperfluous! and take the mortifying the luſts of the fleſh, the luſt of the eye, and the pride of life, to be nothing elſe but a piece of Monaſticall auſterity, and melancholick devotion! a thing which mere black choler and a peeviſh diſpoſition makes men trouble themſelves and the world withall! Are we ſo blind as to think, that a carefull endeavour after an inoffenſive life towards God and towards men is but a preciſe Nicety; which may be commended in thoſe that have nothing elſe to doe, but is of no neceſſity to our living eternally with p. 588God? We cannot, ſure, be ſo forſaken of our reaſon. No; nor think that the buſineſs of Religion is onelyonly to hear the word of God, and to be frequently on our knees; and that we need not be ſo ſolicitous how to live and walk in the ways of God's Commandments. What man inſtructed in the Goſpell can be ſo ſenſeleſs, as to think by knocking often at heaven gates to get an entrance, though otherwiſe he ſtands idle? Do the Holy Books inſpire us with any ſuch conceits? Do they tell us ſome holy breath will waft us ſafe over the dangerous Sea of worldly affairs, troubles, pleaſures, and temptations of various kinds? Needs there no labour at the ſails or the oars? no wiſe guidance and ſteerage of the veſſel? no guard and defence againſt pirates? but a man may confidently commit himſelf to the winds, and let his veſſel run whither they will carry it? May he live, I mean, juſt as the courſe of the world hurries him, and as he is driven by the blaſt of outward accidents? ſometimes this way, and ſometimes the quite contrary? in good company and after ſome pathetick exhortations doing well, and then croſſing all again when a new temptation to ſin ſolicits him? Sure p. 589ſuch men, as can believe thus, fanſy heaven a void and empty ſpace, where company is wanting; and imagine our Saviour cares not who comes thither, ſo it be but filled. They live as if all the regions above, the glorious Paradiſe of God, were but ſo much waſte ground, which needs a Colony of Planters; it matters not of what quality they are, ſo it be but inhabited. O vile thoughts! that can imagine God wants the company of ſuch as care not for him; and that Heaven, which threw out the Angels that ſinned, will entertain thoſe who joyn with them in their foul rebellion! It is a wonderful grace, that he will invite us on any terms to his moſt bleſſed ſociety. We doe him no kindneſs, but our ſelves, in ſeeking his heavenly Kingdom. Into which if we will not enter at ſuch a gate as he ſets open; we ſhall be ſhut out, and periſh in our perverſe ingratitude, or fooliſh preſumption.

Conſider, I beſeech you, what do all theſe WITNESSES ſay concerning the way to it? Do they not tell us, that ſtreight is the gate and narrow the way that leads to life? vii. Matt. 14. that we muſt ſtrive to enter? xiii. Luke 24. and p. 590that there ſhall in no wiſe enter into the holy city any thing that defileth? xxi. Rev. 27. and that without holineſs no man ſhall ſee the Lord? xii. Hebr. 14. Which we muſt therefore excite our ſelves, by his promiſes, to perfect in the fear of God; having cleanſed our ſelves from all filthineſs of the fleſh and ſpirit. 2 Cor. vii. 1. And giving all diligence, adde to our faith vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godlineſs; and to godlineſs, brotherly kindneſs; and to brotherly kindneſs, charity: For ſo an entrance ſhall be miniſtred to us abundantly into the everlaſting kingdom of our Lord and Saviour Jeſus Chriſt. 2 Pet. i. 5, 6, 7, 11. Examine every one of them, and they will tell you as much. The FATHER, by a voice from heaven, bids us hear his Son; who ſays, Not every one that ſaith unto me, Lord, Lord, ſhall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven. vii. Matt. 21. And the WORD ſaith, Bleſſed are they that doe his commandments, that they may have right to the tree of life, and may enter in through the gates into the cit…. xxii. Rev. 14. Wherefore as the HOLY G…OST ſaith, To p. 591day if ye will hear his voice, harden not your hearts. iii. Heb. 7, 8. This was its language of old; and it was poured alſo on the Apoſtles, that repentance and remiſſion of ſins might be preached in our Saviour's name among all nations. xxiv. Luk. 47, 49. Which is the end alſo of our being waſhed with WATER in his name: for we are baptized into his death; and therefore ought to reckon our ſelves to be dead indeed unto ſin, but alive unto God through Jeſus Chriſt our Lord. Let not ſin therefore reign in your mortall body, that ye ſhould obey it in the luſts thereof. vi. Rom. 3, 11, 12. For his BLOUD was ſhed, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works. ii. Tit. 14. For which end alſo he was raiſed from the dead, (by the Eternall SPIRIT,) that he might bleſs us, in turning every one of us from his iniquities. iii. Act. 26. And therefore this the APOSTLES ſay and teſtifie in the Lord, that we henceforth walk not as other Gentiles walk. iv. Eph. 17. For God hath not called us unto uncleanneſs, but unto holineſs. He therefore that deſpiſeth, deſpiſeth not man, but God; (ſaith St. Paul) who hath alſo given unto us his holy Spirit. 1 Theſſ. iv. 7, 8.

p. 592And if I ſhould now ſend you to inquire, and ask for the old paths, as Jeremiah ſpeaks; would you find that the ancient Chriſtians knew any other way to bliſs then this? Did they, who, while they were in the fleſh, lived not according, to it; who, being upon earth, had their converſation in heaven; whoſe lives excelled the beſt laws and ſtatutes of their ſeverall countries, which they ſtrictly obeyed; who loved all, though perſecuted by all; who bleſſed, when they were curſed; honoured thoſe that treated them deſpitefully; did good to thoſe who puniſhed them as evill doers **Vid pl. apud Ju…in. Mart. Epiſt. ad D…ognet. p. 497., &c. did theſe men, I ſay, believe that Heaven might be wone onelyonly by their prayers, or by perpetuall diſputing about that Religion which they did not practiſe? How come we then to have ſo great a fondneſs for our ſelves, as to think that we ſhall carry that by the name and the profeſſion of Chriſtianity, which they could not get without ſo much labour? and to have ſuch cheap thoughts of the Crown of glory, as to imagine it will bow and come down to thoſe idle wiſhes, unto which there is nothing ſo mean in this world but ſcorns to ſtoop?

p. 593That one thought is ſufficient to convince us what we have to doe to be happy. I need not ſend you ſo far as thoſe elder times; go but to your ſelves, and enquire how you doe in the affairs of this world. Sure, men never got their eſtates with ſo little care as they hope to get Heaven. Ask a man why he follows his buſineſs ſo cloſe; and he will tell you, that an eſtate is not got by wiſhing: that a family cannot be provided for by lying in bed, or ſitting by the fire-ſide: that there are opportunities, which muſt be narrowly watcht; and cheats, which are not eaſily diſcovered. And yet, to ſee the imprudence and inconſiderateneſs of Mankind! The ſame perſon thinks to go to Heaven, and poſſeſs all the treaſures there, by his Prayers alone; though cold too, and but little obſerved: or by a lame Repentance, which wants its effects: nay, by a death-bed groan, a few forced tears, and promiſes never performed: by ſome ſhort ſnatches of Religion, a careleſs behaviour, and an unwatchfull life. He minds no occaſion of doing or receiving good; is indifferent whether he lay hold of opportunities and good ſeaſons; ſeldom thinks of the place whither he would p. 594go; denies himſelf nothing to which he hath a mind; bridles no appetite; curbs no paſſion; nay, will be drunk for company; and ſwear, rather then be thought ſuch a coward as to ſtand in awe of God, or to want the breeding of a Gentleman; and, in brief, doth not half ſo much upon the account of Eternall Life, as many a man does for a ſingle-peny.

What a ſtrange dulneſs is this, to imagine that all ends which we aim at muſt be compaſſed by means proportionable to their greatneſs, but onelyonly the very greateſt and laſt End of all? The Souldier gets not the victory by mere railing at his enemy; but, as the Apoſtle ſpeaks, 2 Tim. ii. 3, &c. endures hardneſs, and entangles not himſelf with the affairs of this life. And it is the labouring husbandman, as it there follows, who partakes of the fruits. All things in the world, as Solomon ſaith, are full of labour. And do we think that our Souls onelyonly are exempted, and may be ſaved by doing nothing? that Vertue will grow there without our care? or that an eternall harveſt of joy will ſpring up to us, without labouring to doe vertuouſly? It is a great ſhame to ſay it, but ſuch are the hopes of fooliſh p. 595men: who are perfectly like the Iſraelites, of whom God ſays, x. Hoſ. 11. Ephraim is an heifer that is taught, to plow; but loveth onelyonly to tread out the corn. That is, as D. Kimchi gloſſes, they were taught the Law, and inſtructed to doe good; but minded nothing elſe, but merely to enjoy the promiſes in a fat and fruitfull Land which God had given them.

Let ſuch remember, for a ſtory ſometimes ſticks longer in their minds then the greateſt reaſon, what a Wiſe man among the Jews ſaid to a Friend of his, whom he met exceeding ſad and dejected about ſome affairs which went croſs to his deſigns. What's the matter, ſaid he, that thou goeſt ſo heavily? doth any thing of this world trouble thee? Yes, ſaid the other. And what haſt thou got, ſaid the Wiſe man again, by all thy care, ſolicitude and vexation? Alas! replied his Friend, thou ſeeſt by my troubled countenance how little I have got. Then, ſaid the Wiſe man, conſider; if of this World, which thou haſt followed with ſuch diligence, thou haſt got ſo little; what art thou like to get of the other World, which thou mindeſt not at all? A very good Meditation p. 596for thoſe who, after all their labour and thoughtfulneſs, are like to leave no great matters to their poſterity; and for thoſe whoſe greateſt cunning and induſtry is not able to bring about their ends. And it may lead us to another profitable Meditation, how unequall we are in our dealing, while we lay out ſo many thoughts, and ſo much labour, upon things we are not ſure to obtain; and ſo few and ſo little upon thoſe which, as ſure as God is true, ſhall be the portion of them that diligently ſeek them. The Souldier is not ſure to win the victory, after all the hardſhip he has endured. And the froſt may nip, and the bitter winds blaſt, the laborious Husbandman's faireſt hopes. There is no deſign, ſave onelyonly that we have for Heaven, but, after our beſt diligence, may miſcarry. What madneſs then is it, thus to miſplace our endeavours, by imploying them ſo ſeriouſly about thoſe things which frequently avoid us and fly from us; in the mean time neglecting thoſe of infinite more value, which earneſtly court us, and are deſirous to beſtow themſelves upon us?

p. 597But there is no need of ſo many words to awaken our thoughts, to judge aright in theſe matters. And yet this is all we have to doe for our Salvation, (when we believe the Goſpell,) to think often what we believe, and expect to receive from the bounty of Heaven.

II. Which if every one did, it might ſpare me the labour of asking again, whether we think in our conſcience it is any great matter God demands of us, when he bids us, if we will obtain eternall life, obey his will revealed to us by Chriſt Jeſus. Review the Chriſtian Doctrine, a brief account of which I gave in the former Book; Chap. v. and when you have ſeen all that you are to doe, or to deny and ſuffer for righteouſneſs ſake, conſider to what it will amount. If we take it comparatively, and caſt it into the ſcales againſt immortall Life and the weight of Glory, it will preſently ſeem ſo little, light and inconſiderable, that we ſhall not think it worth the ſpeaking of. But let us wave that advantage, and onelyonly conſider every thing in it ſelf abſolutely.

p. 5981. What great matter is it that we find God expects we ſhould doe for him? Had he bid us govern the World, and rule the Nations of the earth; he had ſet us a difficult task indeed: But when he requires us onelyonly to govern our ſelves, to ſet in order our affections, and to ſubdue our unruly paſſions, which give us no ſmall trouble, and expoſe us to great danger; what a reaſonable demand is this? and upon what eaſie terms does he offer Eternall life? We might have complained, if he had but required every one of us to be rich, and to get great eſtates; much more if he had expected we ſhould be Philoſophers, and be able to give an account of the ſecrets of Nature, and reſolve all the queſtions we meet withall about the air and the water and the reſt of the Elements: But when he onelyonly bids us be content with our portion, and ſtay for what his wiſedom will diſpenſe to us, and make a ſober uſe of it; and be ſo wiſe as to acknowledge him in all things, and to diſcern good from evill, and live vertuouſly in the enjoyment of him and of our ſelves, and give a reaſonable account of all our actions; one may well wonder what men would p. 599have God to ſay, if they call this a very heavy burthen. But what if he ſhould command us, with Abraham, to offer up an onelyonly Son; or to feed all our life upon bread and water; or, with the Anchorets, dig our graves in the wilderneſs, and have no other tools but our nails to doe it? ſhould we not think it very hard; though we cannot ſay, as we may of the former, that it is impoſſible? And yet, comparatively ſpeaking, Heaven would be a great bargain after all this. What a purchace then is it, when he calls for no Sacrifice but that of our own bodies, which we are to preſent him holy, chaſt and pure, with true devotion and humility of ſpirit; together with the ſacrifice of praiſe continually; giving thanks unto him for all his benefits; and not forgetting to doe good, and to communicate; which are all reaſonable ſervices, and ſacrifices with which God is well pleaſed? xii. Rom. 1. xiii. Heb. 15, 16. At what lower rate can Eternall life be ſet then this, that we will not be unreaſonable? When will we be pleaſed, if it will not ſatisfie us to know that God will give us Eternall life, provided we will live ſoberly, and be gratefull to him who is the giver of all good things, and doe to p. 600others as we would that they ſhould doe to us? Is God beholden to us, when we accept of theſe terms of Salvation? They that imagine this too great a mortification, and that they doe ſome mighty matter when they take this courſe to go to heaven, muſt mortifie that conceit, or it is not likely they will come thither.

2. But let us proceed, to conſider what it is we muſt deny and ſuffer to attain this Felicity; and ſee to what the reckoning will come. If we put our ſins into the number of thoſe things we muſt forſake; it is apparent already, it would be a trouble to keep them. We are required indeed to crucifie the fleſh; which ſeems an hard ſaying. But when we have enquired the meaning of it, there is no ſeverity to be found in it. For it doth not oblige us to deſtroy, or ſo much as to impair, any faculty belonging to us: neither to weaken the Underſtanding, nor dull the Apprehenſion, nor overload the Memory; no nor conſume our ſpirits, nor deform our bodies, nor prejudice our healths, nor ſpoil our beauty, or any thing elſe that God hath made. There is no true pleaſure of which he deprives us; unleſs it be ſometimes for a better and more p. 601excellent end. He onelyonly abridges our unjuſt liberty, and limits the hurtfull exceſſes of our deſires and paſſions; which we are not to gratifie againſt our reaſon, to the injury of our ſelves or our neighbours, and to the indangering the loſs of ſome better good. In brief, He allows us to pleaſe our ſelves, ſo that every part of us be pleaſed; our Judgment and Conſcience, as well as the lower Appetites. And what now doth all this amount unto, but the doing our ſelves a reall and intire kindneſs?

But in ſome ſtate of things God will have us forſake all our worldly goods and poſſeſſions, for the kingdom of heaven's ſake; as he required the Apoſtles and the firſt Diſciples to Chriſtianity. True. But do we not ſet too high a price upon theſe things, if we value our obedience at a great rate, upon this account? I will let alone the compariſon we ought to make between our loſs and our gain. Weigh things impartially by themſelves, and conſider what it is we part withall; ſhould we ſuffer all our worldly goods to be taken from us, rather then part with our Religion. Do we loſe any more then a Philoſopher hath left of his p. 602own accord, for the convenience of his ſtudy; and that he might not be incumbred in his contemplations? And while we had them, were all thoſe things neceſſary for us? Doth Nature require ſo much? Did not a great many of them lie by us unuſed? What a ſmall matter now does the account come to, when we have made this abatement? And how little reaſon is there, that the parting with theſe things ſhould make ſuch a noiſe, as if we had made ſome exceeding rich preſent to God's almighty love, from whom we received them?

But let us look upon them again, together with the loſs of life; and conſider, Are they things which we could have kept very long? Do we any more then part with them a little before the time? And what difference is there between their leaving us, and our leaving them; but the advantage we have, by living a while after them, to give a proof of a little very ſhort patience, and of intire truſt in God, and abſolute reſignation to his will? Let the things we leave for God's ſake be rated as high as we pleaſe, all that can be made of them comes at laſt to this; that, in obedience to God, p. 603we let them go a little before we could not enjoy them. And ſuppoſe we be required to die; it is but to go another way out of the world, then we muſt ſhortly, perhaps preſently, have done. There is no difference at all, but onelyonly as much as there is between a ſword, and an acute diſeaſe; between the flames of fire, and thoſe of a burning fever.

But we may endure many torments, perhaps, in the world before we die; which are worſe then death it ſelf. It may be ſo; and there is a poſſibility, it may not be ſo. Now ſuppoſing we do not ſuffer any torments, what a ſmall matter is it that God asks, that we may go to Heaven? where we ſhall have an Happineſs ſo great, that we may well, if need be, (as St. Peter ſpeaks,) conſent to endure ſomething that looks more like ſelfdeniall then any thing I have mentioned, to obtain it. And yet when that neceſſity comes, this will ariſe to no great expenſe. It is no more then we may naturally ſuffer by the ſtone, or the gout, or by ſome ſuch diſeaſe which may ſeize upon us; and not carry us to heaven neither. And it is likewiſe conſiderable, that wicked men many times take more p. 604pains, and endure a great deal more then this comes to, to go to hell. Do we not ſee what attendance their luſts require from them? and that they make proviſion for their ſatisfaction with much ſolicitude and trouble? Nay, do not their expences frequently run very high, to gratifie ſome worldly or fleſhly deſire? One man breaks his ſleep; another pines his body; a third conſumes his eſtate; a fourth nouriſhes loathſome and foul diſeaſes; a fifth breeds cruell and tormenting pains, which ſet him upon the rack; a ſixth ventures his life, and runs the hazzard of the gallows, or of a ſeverer death. And all ſinners contrive and plot and trouble their brains to find opportunities, and are often vexed with diſappointments, and as often put to ſhame, and always troubled with their deſires, till they meet with ſome ſatisfaction; and being never ſatisfied, are always troubled with their reſtleſs deſires.

Let all theſe things be conſidered ſoberly; and then tell me, whether God demands great things of us, to obtain Eternall Life: and doth not rather wonderfully oblige us, in accepting ſo graciouſly our poor ſervices; nay, carries us p. 605from the happineſs of doing his will here, to the happineſs of having it rewarded with a moſt glorious recompence in another world.

And caſt in this conſideration alſo, (which Clemens Alexandrinus **Admon. ad Gentes p. 55.propounds to the Gentiles,) how much many men would be willing to give, if it were ſet at a price, to purchaſe everlaſting Salvation. And therefore what account can they give of their unwillingneſs to accept of that on ſuch eaſie terms, which cannot be bought with all the gold, if we had it, of the fabulous Pactolus? We may purchaſe this moſt precious Salvation, if we will, foreign with our own Treaſure, which we have within our ſelves; viz. Charity, and a lively Faith. This is its juſt price, ſaith he, which God will gladly accept. For we hope in the living God, who is the Saviour of all men, eſpecially of the Faithfull. But it cannot be obtained by any other means. For they that ſtick to this World as weeds do to the rocks in the ſea, ſlight immortality; and judge themſelves unworthy of the other World, which at ſo low a rate offered it ſelf to their Faith and Charity.

p. 606But we have juſt reaſon to proceed a great deal farther then all this; and ſuppoſing a man could alway live here without the leaſt trouble, and in the fulleſt contentment that either his Soul or body can now enjoy, I ask again, whether a man that believes the Goſpell would be willing to have his Eternall life in this World: and not rather chuſe to go thither, where both Soul and body ſhall be ſo wonderfully improved, as to be capable of more ſolid, pure and durable pleaſures, then this Earth can ever afford. He that conſiders how weak humane Nature is in this ſtate, and how unable to entertain it ſelf long with any of thoſe things which pleaſe our ſenſes, will not take much time to reſolve this queſtion. Should we be furniſhed with the beſt delights that Nature can crave, in the moſt perfect health and vigorous ſtrength; ſtill we ſhould find either fulneſs and ſatiety, or laſſitude and wearineſs follow the enjoyment. This is a great part of man's vanity in his beſt Eſtate; that all his fruitions either ſuppoſe, or make, a conſumption of his ſpirits.

p. 607And how ſhort our underſtandings are and will be while we apprehend by the brain, and are forced to ſpend ſo much time in ſerving our bodily neceſſities, we cannot but be ſenſible: and therefore ſhall always be poſſeſſed with deſires which cannot here be ſatisfied; and long to know thoſe things, of which, ſhould we ſtay never ſo many Ages here, we muſt remain ignorant. Who would not then, that hath any hopes in another world, freely conſent to a diſſolution, in order to a better conjunction of Soul and body, in a ſtate of greater ſtrength and ſpritelineſs to enjoy a fuller good; with greater conſtancy, without any wearineſs or dejection of appetite, with perfect ſatisfaction, and an eternall pleaſure in enjoying the ſame again?

And if we agree to this, judge then what reaſon there is to be exceeding ſolicitous to attain that heavenly Bliſs, which ſo inconceivably tranſcends all that we can fanſy to our ſelves, but are never like to enjoy, in this world. And judge again, how unworthy then this ſhort, this troubleſome life, which is but like a dream, full of diſtracted thoughts p. 608and cares and fears, is, to come into any competition with that Eternall life which we expect. And once more, how mad they are, who prefer a brutall, wicked life, which mere rationall men have hiſſed out of the world; before that happy ſtate, which far exceeds even the life of innocence in a Paradiſe upon earth.

VI. And let us hence take occaſion to conſider again; if it be not deſirable alway to ſtay here on this Earth, how far diſtant are they from the happineſs of the other World, who have their thoughts very rarely there? What ſhall we think of ſuch careleſs believers, as love not to have their minds troubled with the thoughts of Death and of Eternall Life; with which they deſire to have as little acquaintance as may be, till they come thither? Are they afraid of believing it too ſtrongly, for fear it ſhould ſpoil all their earthly delights, and make them loſe the reliſh they have of bodily pleaſures; or hinder their buſineſs, and make them have no liſt to follow it? There is no danger of this: for a lively belief of the Life to come heightens all our other joys, by making them innocent; and furthers our affairs, by making us diligent, but p. 609not too ſolicitous. But ſome ſuch fancy poſſeſſes the hearts of men; who have no inclination to entertain any familiarity with Heaven, till they think they are ſhortly to leave this Earth. For if we deſire them to think often and ſeriouſly of Eternall Life, they return ſuch an Anſwer as Antipater made to a man that preſented him with a Book concerning Happineſs, foreign, I am not at leiſure: Tell me of this when I have nothing elſe to doe; now I have other more weighty imployments. This is the ſenſe of mens groſs negligence, and their ſeldom retiring to look up unto Jeſus. Who juſtly expected not onelyonly that greater multitudes, upon the publiſhing of ſuch an incomparable glory and happineſs, ſhould become Religious; but that their Piety ſhould arrive to a greater height of Vertue, by perpetuall contemplation of it. Chriſtians, one would think, ſhould love Vertue more dearly, and be more intirely devoted to the ſtudy of it, now that it hath ſuch a dowry; then any Philoſophers ever were, who loved it for it ſelf, and thought it to be its own price and portion. And ſo they would, if they did not lay aſide all conſideration, and ſuffer the thoughts of Eternal Bliſs to ſlip out of their minds.

p. 610It is a ſaying among the Jews, that when God firſt created Man, his ſtature was ſo tall, that he reached from heaven to earth, and could graſp all this world in his arms, as a very little thing. But poſt peccatum Deus eum minuit ad centum cubitos; after he ſinned, God took him down to the height of an hundred cubits. And ſtill as men grew worſe and worſe, they ſunk lower, till they dwindled away, as we ſee by our ſelves, almoſt to Nothing. The Morall of it is very true. And if the Chriſtian Faith, like the breath of life wherewith God inſpired Man at the firſt, did throughly poſſeſs and renew our Souls; we ſhould grow up again to ſuch an excellent pitch, as to be above all the Earth, and tread it under our feet. At the very entrance of it, we ſhould be inflamed with a moſt vehement deſire and hope to grow till we be above the heavens, and made aſſociates with the Angels, and ſit down with our Bleſſed Saviour in his Throne. And the lively hope of this will make us preſently diſcharge our ſelves of all thoſe evill affections, which have degraded us and ſunk us ſo low, that many men can ſcarce be diſcerned from the brutes that p. 611periſh. They can ſpeak, indeed; but that too is ſo ſottiſhly unreaſonable, as it onelyonly ſerves to proclaim into what a pitifull condition they are faln. Out of which nothing but the Chriſtian Faith can raiſe us; which delivered the Gentile world from their Idolatry, and purged their hearts, when they lay foreign, as Origen often ſpeaks, in the moſt confuſed mixture of all filthineſs and impurity. It retains its virtue ſtill, did we but inliven it by ſuch affectionate conſiderations as theſe. Which make us ſo aſhamed to continue wallowing in the mire, that they will not ſuffer us to content our ſelves with a mean degree of purity; but as he which called us is holy, ſo they preſs us to be holy in all manner of converſation. 1 Pet. i. 15.

V. And can any man now imagine, there is no danger at all in reſiſting ſo mighty a motive as this, to all well-doing? or that a man ſhall be no more miſerable after his neglect of ſuch great Salvation, then he would have been if no ſuch propoſall had been made to him? Where have thoſe men lived? what have they been thinking of all their days, into whoſe hearts ſuch a belief can enter, that Chriſtians may ſin p. 612at as eaſy a rate as heathens? What? will deſpite done to ſuch aſtoniſhing love of God to men, as is manifeſted to us, not at all inflame the reckoning? Can a man ſee the Kingdom of Heaven ſet open before his eyes, and offered to him; and after he hath ſo contemned it, as to prefer a little of this World before it, be uſed as favourably in hell, as if he had never heard of it? What doth our Saviour mean then, when he ſaith, It ſhall be more tolerable for Sodom and Gomorrah in the day of judgment, then for thoſe places where the Goſpell of God's grace was preached? This very thing will make the fire more devouring, to think for what poor pleaſures or gains they ſet at nought ſo ſtupendious a grace; and that withall they have loſt thoſe things for which they loſt Heaven. When they ſee how inconſiderable all their paſt delights were, it will make the madneſs ſeem greater, and the more diſtract and torment their inraged Minds, to think how dear they now pay for them. The miſerable Soul will then continually pour upon it ſelf the hotteſt and moſt ſcalding thoughts of its own groſs ſtupidity, and ſenſeleſs negligence. It will flame with anger and burning wrath againſt p. 613it ſelf, for the frantick choice which it hath made. And rolling it ſelf in the fire of its own fretfull and impatient diſpleaſure, will take ſuch a furious revenge upon it ſelf, as to become its own dreadfull executioner. In this miſery it will lie frying for ever; ſibique perpetuum pabulum ſubminiſtrabit, and afford to it ſelf perpetuall fewell, to keep alive the boiling rage and fierce diſpleaſure it hath conceived againſt it ſelf. The ſtings thereof will be ſharper and more frequently returning, then any pain, which we are now ſenſible of, can repreſent. The flaſhes of Lightning are not ſo ſearching; and they will be as quick as the thoughts of a Spirit. And what the hideous and dolefull groans of a Spirit are, we cannot tell; eſpecially that lies under the load of this thought, that it might have been as happy as now it is miſerable.

You may take a review of what was ſaid in the beginning concerning ETERNALL LIFE, and by that make ſome judgment of the Miſery of thoſe who are ſo unhappy as to loſe it. They will be deprived of all that Bliſs which the Souls and bodies of the juſt ſhall injoy; and p. 614not be able to avoid the ſoreſt pains, which even from thence will neceſſarily ariſe. For the greater you can ſuppoſe their knowledge of God to be in the other World, (which is the Life of pious Souls,) ſo mu… the greater will their ſorrow and heavineſs be, to think that they have loſt the favour of the Creatour of the World, the Fountain of all Good. And when they behold the glory wherein the juſt appear with our Bleſſed Lord, this will be a new grief to them, and moſt miſerably afflict their hearts; whenſoever they think what praiſe is given to thoſe holy men whom they deſpiſed, in what glory they ſhine, and unto what dignity they are preferred; and on the other ſide conſider their own ſhame and reproach, and how vilely they lie under a perpetuall curſe, pronounced againſt them before Angels and men, by the Lord of all.

And it will increaſe the torment, to conſider that they are the cauſe of all this miſery, which they have drawn upon themſelves. Their negligence will come to mind, which gave no heed to the Divine illuminations. Their contumacy alſo, which reſiſted the Divine motions. Their p. 615horrid wickedneſs, into which they ran againſt the cries even of their own conſciences. And theſe conſiderations they will not be able to avoid, nor put off the thoughts of the greatneſs of their miſery. But they will ſtick cloſe to them, and perpetually ſting them; ſo that all their Knowledge, which is ſo comfortable to others, will breed in them the moſt exquiſite grief and ſorrow. This our Saviour means by outer darkneſs, into which they ſhall be caſt. From whence we may gueſs in what conditions their Wills and their Affections muſt needs be: in which there will be no love of God at all; nothing, that we can conceive, but envy at the glory of the bleſſed; hatred of themſelves, as the cauſe of all this miſchief; vexation of heart, to ſee how great it is; and deſperation of ſeeing it grow leſs.

But I ſhall purſue it no farther, becauſe it would take up too much room in this diſcourſe, which already begins to grow too big. I ſhall onelyonly adde, that none knows what flames the breath of the Lord will kindle. The power of his anger is inconceivable; eſpecially when incenſed by the ſlighting of his love. And therefore what can we ſay of the dolours which p. 616the fire that never goes out, and the worm that never dies, when they meet together, will cauſe both in the Souls and bodies of ſuch contemptuous ſinners? Who will begin then to wiſh they had never been acquainted with the glad tidings of Salvation; that ſo they might have lain in ſome more private corner of the miſerable World, in a bed of ſofter and more gentle flames, and without that open diſgrace to which they will be expoſed. What an eaſe would they think it, if they might but have the favour to houl among the poor Indians, and ſhriek no louder then other wicked Pagans; and have no worſe Devills to laſh them then the leud Mahometans, who never had a thought of any thing higher then a fleſhly Paradiſe? And yet the Pagans themſelves thought their condition would be bad enough, if they lived impiouſly; and that it was impoſſible to eſcape a juſt puniſhment in another world. As appears, among a number of other records, from that diſcourſe I mentioned of Gobryas; who ſaith the firſt place men come into when they depart this life is foreign, the Field of truth. So called, becauſe there Judges ſit to examine how every one hath paſſed his life: and there is no way to evade p. 617their ſentence by ſubterfuges or lies, (as his words are,) but they will diſpoſe of all men with exact juſtice, according as they deſerve. What they had ſome dark fancy of, is now plainly and clearly revealed unto us; who are inſtructed, that God hath appointed a day in the which he will judge the world in righteouſneſs, by that man whom he hath ordained; whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead. xvii. Act. 31. And therefore we ought to be afraid of treaſuring up unto our ſelves wrath againſt the day of wrath, and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them, who by patient continuance in well-doing ſeek for glory, honour and immortality, eternall life: But unto them that are contentious, and do not obey the truth, but obey unrighteouſneſs, indignation and wrath; Tribulation and anguiſh upon every Soul of man that doeth evill, of the Jew (we may ſay Chriſtian) firſt, and alſo of the Gentile. ii. Romans 5, 6, 7, 8, 9.

VI. Conſider then, I beſeech you, once more, (which is all the queſtions I ſhall ask,) what you are now reſolved to doe. Will p. 618you put it to the venture, whether you be immortally happy or no? Is it true that Jeſus lives, and is the Lord of all, and will give Eternall life to his ſervants, worth more then all the pains they can take for it; but which cannot be wone by trifling and careleſs endeavours; and yet offers it ſelf graciouſly to thoſe that will accept of it on moſt reaſonable terms, which we cannot refuſe without the greateſt diſreſpect to God and danger to our ſelves? Conſider then, I beſeech you, what is the wiſeſt courſe for him to take that believes all this, and doth not think we have been all this time diſcourſing of a fiction. Is every man that reads theſe things reſolved to become a new creature? and to ſay, as St. Paul did after he had ſeen our Saviour, Lord, what wouldſt thou have me to doe? or as the Iſraelites, who beheld no ſuch ſights as are ſet before our eyes, All that the Lord our God ſpeaks to us, we will hear it and doe it?

O that there were ſuch an heart, as it there follows, in every one of us, that we would mind theſe things, and no longer neglect ſuch great Salvation! For what will become of us, if, being thus convinced what we ought to doe, we ſhould p. 619put away this Bleſſedneſs from us, and judge our ſelves unworthy of Eternall life? God forbid that we ſhould be ſo wicked, and ſo miſerable. Shall ſuch glorious things, and ſo certain, be propoſed to us, and few or none regard them? A Kingdom, a Crown of glory lie before us, and we ſcornfully overlook it? Wo be to us, that the Father from heaven ſhould ſpeak ſo often and ſo loudly, and we not hearken to his voice! That the Eternall Word ſhould appear in glory, and we fools be taken more with fading beauties! That the Holy Ghoſt ſhould deſcend from heaven, and the Devill ſtill carry all before him! That the Lord Jeſus ſhould ſhed his precious bloud for us, and we not part with a vile affection! What is become of our wit? where do our Souls dwell? or what company have they kept, that they are grown ſo void of all reaſon? Or do they think themſelves ſo wiſe, that they have found ſomething better then God? ſomething more valuable then Eternall life, and more certain too? When did the World get it ſelf made ſo great a Good? On what day was it that it engaged hereafter to be more conſtant to its Friends? Where are the Witneſſes, and the Seal to this bond?

p. 620Ah wretched fools that we are, to let our Souls be cheated ſo eaſily of ſuch an happineſs! or rather thus to impoſe upon our ſelves with ſuch weak and childiſh imaginations! Is any thing here grown ſo big, that we cannot ſee the diſproportion between it and Heaven? or is this World of ſuch grand concern to us, that we cannot be at leiſure to hear what our Saviour offers us? Have we no greater regard to theſe Witneſſes, then to ſuffer them to be baffled by every fleſhly reaſoning, though never ſo ſilly and inconſiderable? Let us bethink our ſelves a little better. Let us doe them ſo much right, as to examine them impartially; and then if they deſerve not belief, let the Devill and the World take all. But if they declare beyond all exception, that Jeſus is the Lord, and hath Eternall life, and will beſtow it on thoſe that obey him, let us not be ſo bold as to ſlight him any longer; but go and humbly tender our hearts to him, and give him thanks that he will accept them. Is his yoke, think you, uneaſy, and his burthen too great a load? What was the load then which he carried, when all our ſins were laid upon him? what a yoke was the p. 621Croſs it ſelf, and all the indignities that he ſuffered? And yet for the joy that was ſet before him (and which he hath now ſet before us) he endured all with admirable patience. And indeed what can be too hard for him, who knows he labours for an infinite reward? Do we not all part with things very deſirable, for a ſmall gain we are to get by the exchange? And how earneſt, how fierce are we to drive on ſuch a bargain? How contentedly can the tradeſman loſe his dinner on the market-day, rather then loſe a cuſtomer, by whom he hopes to gain a ſhilling? All the traffick in the world is carried on by giving one thing for another; and many times upon a little advantage. And therefore what makes us ſo unwilling to part with any thing in the world that God calls for, when he offers to give us goods of ineſtimable value in the room of it?

It is not a ſmall portion that he aſſures us in his love, but he ſays we ſhall inherit all things, and that for ever. When we have ſerved him threeſcore years and ten, (and who is there, alas! that ſerves him ſo much?) he doth not promiſe to ſettle on us an eſtate of ſo little as fourſcore p. 622ſcore or an hundred years, of incomparable happineſs in the next World; (though we count it no mean bargain here, to part with a Leaſe of 70 years for one of 80 that is of equall value;) but more then ſo many Ages, more then millions of lives, even an Eternall life with himſelf in the heavens. Is there not a vaſt difference? Is not the diſparity inconceivable between what we lay out, and what we receive; and between the bargains we are ſo greedy of here, and this happy exchange which God offers us? Why then is it neglected, as if it were too dear at the rates on which it is propoſed? Are we not willing to give ſo much for it? Or is not the ſecurity good which God gives us for thoſe heavenly poſſeſſions? Look over the Evidences again which we have examined, and you will be aſhamed to call them in queſtion. And if you be ſatisfied, it will be a greater ſhame not to purſue this gainfull purchace, with the ſame eagerneſs, care and diligence, that we do our ſeverall imployments in this world. We ought to account that day beſt ſpent, not wherein we have got the moſt money, but wherein we have made ſome conſiderable improvement in true wiſedom, p. 623and done ſome ſingular ſervice to our Lord Jeſus, who is our hope. And in all our externall affairs let us exerciſe ſuch juſtice, charity, thankfulneſs, and contented humility, that we may be able to ſay, if any body ask us what we are doing, We work for Eternity.

And that we may doe ſo, and not like Eſau ſell our inheritance for a meſs of pottage, (which will not be worth the tears it will coſt us in this world, if ever we reflect upon our folly,) let us often caſt our eyes upon this Happineſs, frequently meditate on the joy of our Lord, and ſtudy ſeriouſly thoſe holy Writings, wherein theſe precious promiſes are recorded. The Jews are ſo proud of their Law, (which hath no ſuch Jewels in it neither,) that they fanſy the Angels contended with Moſes about it; and would needs perſwade him that it belonged to them **Pirke El…zer Cap. XLVI.. I am ſure St. Peter ſays, that thoſe heavenly Miniſters have ſo great a value for the Goſpell, that they deſire to look into theſe things: wondering that we Gentiles ſhould be made, not onelyonly fellow-citizens with the Saints, but, equall to themſelves. They rejoyced when they heard the good news, that our Lord was p. 624come down to men; and it ſeems he hath told us things beyond all their expectation. Shall not we then ſet a due eſteem upon them, and look into them, and conſider them, who have them ſo near unto us, and are ſo much concerned in them? Then it were better for us if we had no eyes, or if we lived in thoſe places where no ſuch things are to be ſeen: for none will be ſo miſerable, as they that might have been exceeding happy, and choſe to remain miſerable; and that when ſo few thoughts would have ſecured their happineſs. For there is no way to be undone, but onelyonly by not believing, or not conſidering the Goſpell of God's grace. Secure but theſe two paſſages; and ſtrict piety will neceſſarily be our imployment, and Eternall Life our reward. No temptation will be ſtrong enough to make us neglect our work; and, I am ſure, faithfull is he who hath promiſed, and will not fail to pay us more then our wages.

VI.

And what now remains, but to put thoſe in mind who obediently believe in the Lord Jeſus, what cauſe they have to p. 625entertain themſelves beforehand with great joy, in the comfortable expectation of God's mercy in Him to Eternall life? Let all his true-hearted Diſciples, who hear his voice, and follow him, rejoyce; yea, let them be glad in him with exceeding joy. Let them ſay, O how great is the goodneſs of God! how rich are thoſe bleſſings which he hath laid up for them that love him! how exceeding great and precious are the promiſes he hath made them! Our calling in Chriſt Jeſus, how high is it! what is there nobler then his kingdom and glory? To which alſo he hath called us, by glory and vertue. Heaven and earth concur in the moſt glorious and powerfull manner to give us aſſurance, that it ſhall be well, exceeding well, with all thoſe that love the Lord Jeſus in ſincerity.

Why ſhould we ſuffer our ſelves then to be dejected at any accident in this world, which falls croſs to us? Shall we take pet when any thing troubles us, and let our ſpirits die within us, who have ſuch glorious hopes to live upon, and mightily ſupport us? Jeſus is alive: He is alive for evermore: And in him is Eternall life for all his followers. The Father, p. 626the Word, the Holy Ghoſt, are come to comfort us with this joyfull news. The Water, the Bloud, and the Spirit, all ſay the ſame; and ask us why we are ſo ſad, when life and immortality is brought to light by the Goſpell. It is the deſire of the Lord Jeſus, that we would not mourn; as though he ſtill lay in his grave, and could doe nothing for us. He is certainly riſen, and gone into the heavens; where God hath made him exceeding glad with his countenance. And it will adde to his joy, if it be capable of increaſe, to ſee us rejoyce with joy unſpeakable and full of glory. And therefore let us doe him the honour, to glory in his holy Name: and let us ſay alway, Bleſſed be the God and Father of our Lord Jeſus Chriſt, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the reſurrection of Jeſus Chriſt from the dead; to an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in heaven for us. 1 Pet. i. 3, 4.

We ought to ſay ſo with joyfull hearts, even when death it ſelf approaches; which of all other is the moſt frightfull Enemy of mankind, but is made our p. 627Friend by the appearing of our Saviour Jeſus Chriſt, who hath aboliſhed death, and hath brought life and immortality to light, through the Goſpell. 2 Tim. i. 10. Which hath given us, as the ſame Apoſtle ſaith, ſuch everlaſting conſolation, that it would be a great reproach to it to receive Death timorouſly; which Wiſe men, before our Saviour came, concluded might be, for any thing they knew, foreign, the greateſt of all goods. Our Lord aſſures us they were right in their conjectures; and hath made that certain, which Socrates (whoſe words thoſe are) left doubtfull. Plato Apolog. Socr.And therefore we ought not to leave the world, as if it were the greateſt unhappineſs that could befall us. It is for him onelyonly to fear death (as St. Cyprian ſpeaks **L. de Mortalitate, p. 208.) who would not go to Chriſt; and he onelyonly hath reaſon to be unwilling to go to Chriſt, who doth not believe he ſhall begin to reign with him. This is the onelyonly thing (as he writes a little after) which makes men take death ſo heavily, quia fides deeſt, becauſe Faith is wanting; becauſe they do not believe thoſe things are true, which He who is Truth it ſelf hath promiſed: But though they give credit to what a grave and laudable perſon promiſes, they are wavering about that which God p. 628ſaith, and receive it with an incredulous mind. For if they believed, they would entertain that which now ſeems dreadfull, as St. Greg. Nazianzen **Orat. xviii. p. 284.ſays that bleſſed Martyr did; whoſe Death he doubts whether he ſhould call his departure from this life, or rather, foreign, his departure of God, or the fulfilling of his deſire. And thus (if we may believe Calcidius) the famous Triſmegiſtus died, Fr. Archangel. Dogm. Cabaliſtica.ſaying to his Son that ſtood by him, My Son, hitherto I have lived an exile from my country; but now I am going ſafe thither. And therefore when, a little while hence, I ſhall be freed from the chain of this body, ſee that you do not bewail me as if I was dead. For I am onelyonly returning to that moſt excellent bleſſed City; whither the Citizens cannot arrive, unleſs they take death in their way. There God onelyonly is the Governour in chief; who entertains his Citizens with a marvellous ſweetneſs: in compariſon with which, that which we now call Life, is rather to be termed Death.

And what if, in our paſſage to it, we ſhould fall into divers temptations, or trialls of our ſincere affection to the Lord Jeſus? There is no reaſon that this p. 629ſhould diſhearten us, and deaden our ſpirits: For it is the ſingular privilege of a Chriſtian, to rejoyce in the Lord alway, (iv. Phil. 4.) eſpecially when he ſuffers for righteouſneſs ſake. In that caſe the Apoſtles thought it an honour, that they were counted worthy to be beaten, and ſuffer ſhame for his Name. v. Act. 41. And St. James thought their example was not unimitable by other Chriſtians, to whom he ſaith, i. 2. My Brethren, count it all joy, when ye fall into divers temptations. And ſo they did, as you reade in the Epiſtle to the Chriſtian Hebrews; of whom the Apoſtle gives this teſtimony, x. 34. Ye took joyfully the ſpoiling of your goods, knowing in your ſelves, that you have in heaven a better and enduring ſubſtance. This conſideration made them look upon the rapine, which the ſeditious people committed in their houſes, without that dejection which on ſuch occaſions appears in other countenances. And yet they were men like our ſelves, who walked by faith, and not by ſight; that is, did not enjoy the thing it ſelf which they expected. 2 Cor. v. 7. And therefore what ſhould hinder the ſame effect in our hearts, if we believe as they did?

p. 630And to ſhew the mighty power of this heavenly principle, theſe three things may be here pertinently noted, out of the records they have left us of their ſpirit in all their ſufferings.

I. And firſt, I find, that when the heavieſt croſs lay upon them, the ſenſe they had of things to come ſupported them under it with admirable reſolution. This was the leaſt effect of their holy Faith; which made them, when the hearts of others ſunk under the load, and fell down, as we ſay, into their knees, ſtand like a ſtrong pillar, which bears up the whole weight of the houſe, and never yield at all. The thoughts of what our Lord had promiſed, not onelyonly preſerved them from murmuring and repining at their preſent condition (knowing what good proviſion he had made for them hereafter,) but from fainting, and being ſluggiſh in their Miniſtry. For which cauſe we faint not, or do not grow lazy, ſaith St. Paul: (knowing, that is, that he who raiſed up the Lord Jeſus, would raiſe up them alſo:) for though our outward man periſh, (or wear away,) yet the inward man is renewed (or grows p. 631more youthfull) day by day. 2 Cor. iv. 14, 16. And (2.) this faith alſo preſerved them from ſwounding fear, either of diſgrace, or pain, or death; being in nothing terrified by their adverſaries: (ſaith the ſame Apoſtle i. Phil. 28.) who, ſeeing them undaunted under all their ſufferings, had reaſon to look upon this as an evident token of their perdition, and of the Salvation God would give to theſe his valiant Champions. And (3.) from ſorrowing alſo, and lamenting the loſs of any thing; becauſe this Good, they found, was ſtill ſecure. 2 Cor. vi. 10. Which made them, as he there ſaith again, to be always full of joy, though in the eye of the world they lookt very ſorrowfully. And ſo (laſtly) they kept their ſtedfaſtneſs, and turned not away from the holy commandment delivered unto them. Whereby they marvellouſly promoted Chriſtianity: And the God of all grace, who hath called us unto his eternall glory by Chriſt Jeſus, after that they had ſuffered a while, made them perfect, ſtabliſhed, ſtrengthened, ſettled them. 1 Pet. v. 10.

II. But the hope of Eternall life did not merely ſupport and uphold their ſpirits; p. 632it wonderfully refreſhed and comforted them in all their afflictions: ſo that they durſt confidently promiſe to all other ſuffering Chriſtians the ſame heavenly comforts from God. Who comforteth us (ſaith St. Paul) in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God. And our hope of you is ſtedfaſt, knowing that as you are partakers of the ſufferings, ſo ſhall ye be alſo of the conſolation. 2 Cor. i. 4, 7. Their comfort and rejoycing was, the teſtimony of their conſcience, that everywhere they acted ſincerely; (ver. 12.) and that they ſerved a good Maſter, who had promiſed them better fare in the next World, where he reigns in full power and glory. His Kingdom, they knew, was not of this World, even as he was not of the World; and therefore they did not expect he ſhould give them a portion of good things here. No; He told them plainly, in the World ye ſhall have tribulation; but adds in the ſame breath, be of good chear, I have overcome the World. xvi. Joh. 33.

III. Which victory of his over death and the grave incouraged them to follow p. 633him in all their tribulations, not merely with ſimple comfort, but with joy, as I have obſerved already; and more then that, made them exceeding glad, and even ſhout for joy. So our Saviour himſelf required them to doe, when they were reviled and perſecuted for his Name ſake. v. Matt. 12. Rejoyce, and be exceeding glad: for great is your reward in heaven. And ſo they did, as St. Paul tells us v. Rom. 2, 3. We rejoyce in hope of the glory of God; and not onelyonly ſo, but we glory in tribulations alſo. For they had this ſtrong conſolation, as the Divine Writer to the Hebrews calls it; Firſt, that nothing, either in this World or the other, could take away that heavenly Good from them. As St. Paul alſo teſtifies in that triumph of his, viii. Rom. 38, 39. I am perſwaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus our Lord. When their goods were taken away, they could make their boaſt in Chriſt, and ſay, Our inheritance is immovable. When they were driven from houſe and home, (as we ſpeak,) they could triumph, and p. 634ſay, Our houſe is eternall in the heavens, from which none can exclude us. When they were in pain, they ſtill remembred our Saviour's own words, Your joy ſhall no man take from you. In death it ſelf they could glory, and ſay, Jeſus, our Life, dies not; and becauſe he lives, we ſhall live alſo. And (2.) as they knew they could not loſe their future Happineſs, ſo they knew it to be incomparably greater then all their ſufferings. viii. Rom. 18. For I reckon, that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of glory. 2 Cor. iv. 17. Where there is a Third Reaſon of their exceeding great joy; becauſe theſe afflictions, which they endured for Chriſt's ſake, would increaſe their glory hereafter, and make their crown beyond all expreſſion heavier. And more then that, (4.) hereby not onelyonly their preſent afflictions were alleviated and ſeemed triviall; but they gave them a clearer ſight of that moſt excellent glory beforehand: while they looked not (as it there follows ver. 18.) at the things which are ſeen, but at the things which are not ſeen; The removall p. 635of theſe things here below from before their eyes, fixed them more ſtedfaſtly on the inviſible World. Now their joy was full, as our Saviour ſpeaks xvi. Joh. 24. now it overflowed; when all things elſe had forſaken them, and nothing elſe but thoſe unſeen enjoyments remained to comfort them. This heavenly glory ſhone brighteſt in the dark and horrible pit: where their afflictions brought them ſweeter contentment, then ever was the fruit of any earthly pleaſure. And ſo we may ſtill hope, that when other things, by any calamity in this world, ſtand afar off, and can doe nothing for us; there will be the more room for the thoughts and ſenſe of this future bliſs, to ſpread it ſelf, and fill the whole capacity of pious hearts. Then they will be moſt at leiſure; then inviſible things will ſeem moſt reall; then they will moſt ſtrongly affect the heart: ſo that they will not be the worſe for their afflictions, but the better; and their pains will but bring them the ſooner to heavenly joys.

And ſhould not our Faith work thus mightily in our hearts, at leaſt ſupporting us with true ſatisfaction under all our troubles, it would be an exceeding great p. 636ſhame to us: when we conſider with what reſolution, courage and chearfulneſs, they, whoſe knowledge of heavenly things was darker then ours, received the moſt dreadfull ſufferings, even death it ſelf, before the coming of our Saviour. The Mother and her ſeven Sons, whoſe ſtory is recorded in the ſecond Book of the Maccabees, Chap. vii. are a famous inſtance of this; who in hope of a bleſſed Reſurrection, when the belief of it ſtood on a feebler foundation then ours, offered themſelves to the ſharpeſt torments, rather then break the Law of their Creatour. Neither the Strapado, nor the Wheel to rack their joynts, nor Hooks of iron to tear their fleſh, nor the fury of wild Beaſts, nor boiling Caldrons, nor the fierceſt Fires, no evill preſent, no evill to come, could move the hearts of theſe young men, who were in their flouriſhing years; or make them yield a jot to the wicked tyrant, who would have had them tranſgreſs the Ordinances of Moſes. They are the words of that great man, Orat. xxii. foreign, p. 401, &c.St. Gregory Nazianzen; who hath admirably ſummed up their ſpeeches, in an Oration of his which he made in their commendation: where he proceeds in this manner. One of the p. 637Brethren ſpoke in one faſhion, and the reſt in another; according as the words of the Tyrant, or the order of their ſufferings, gave occaſion. But to compriſe all in a little compaſs, this was the ſubſtance of what they ſaid. O King Antiochus, and all you that are here preſent, be it known unto you that we have one King, even God Almighty, from whom we come, and unto whom we muſt return. And we have one Law-giver, Moſes, whom we will never betray nor reproach; though another Antiochus, more fierce and ſevere then thou, ſhould threaten us. foreign. Our onelyonly ſecurity is, to keep the commandment; and not to break the law whereby we are guarded. Our onelyonly glory is, for ſuch great things to deſpiſe all glory beſide. Our onelyonly riches are, the hopes we have hereafter. Our onelyonly fear, leſt we ſhould fear any thing more then God. With theſe reaſons we now come armed into the field of danger. We are but young, it is true, and this World is ſweet; our native Country, our Friends, our Kindred, our dear Companions, invite us to ſtay with them. But none of them are ſo p. 638ſweet as God, none ſo dear as thoſe very dangers, which we expoſe our ſelves unto for Vertue's ſake. Harbour no ſuch thoughts, we humbly beſeech you; for there is another World alſo which expects us, more lofty and durable by far then all that we behold in this. Jeruſalem that is above is our Country; which no Antiochus can beſiege, no power on earth can touch or indanger. All thoſe that are born of God, are our Kindred: the Prophets and Patriarchs our Friends, from whom we have received a pattern of piety. And our Companions are all thoſe who hazzard themſelves with us this day, and are our contemporaries in conſtant ſuffering. Heaven is more glorious then our Temple it ſelf: the Quire of Angels infinitely beyond our ſolemn Aſſemblies: And there is one great Myſtery, GOD himſelf, whom all our ſacred Myſteries here reſpect. And therefore ceaſe to make us any more offers and promiſes of little things, which are nothing worth. We love not thoſe ſhamefull honours, which we ſhall get by denying God. We were not bred to make ſuch unthrifty bargains; and cannot traffick with thee p. 639on ſuch baſe and ignoble terms. And therefore ceaſe alſo to threaten us; or we can return more dreadfull threatnings, which will reprove thy weakneſs. For know that we have a fire, into which to throw our Perſecutours. Doſt thou think thou haſt to doe with Gentile people? Thoſe, it is true, thou haſt overcome: they have yielded to thy threatnings and power. And no wonder; for they did not fight for ſuch glorious things as we. They onelyonly defended their cities and goods; but we defend the Law of the moſt High. Thou oppoſeſt thy ſelf now againſt the Tables writ with the finger of God; againſt the moſt holy and divine Service; againſt the Rites of our country, which reaſon and time have made honourable; againſt ſeven Brethren, who are linkt together by one Soul; whom it is no ſuch mighty buſineſs to overcome, but to be worſted by them will be moſt ſhamefull. And be aſſured, we will ſet up ſeven Monuments of thy diſgrace: for we are the progeny and diſciples of thoſe who were led by a pillar of fire and a cloud; to whom the Sea parted it ſelf, and the Sun ſtood ſtill, and Bread rained down from heaven; p. 640and who triumphed over mighty kings, by prayer and lifting up their hands to heaven. And to ſay ſomething that comes within the compaſs of thy knowledge, we are bred up under Eleazar, whoſe fortitude and courage thou art not ignorant of. The Father led the way; the Sons follow him to the like combate. Therefore it is to no purpoſe, to adde any more threatnings: we can ſuffer greater things then thoſe thou ſpeakeſt of. foreign, There are none more valiant then they that are ready to endure all things. Why do you delay to begin your cruelty? what do you ſtay for, or expect? Do you think we may change our minds, and recant? No; we proteſt again and again, we will never eat impure fleſh: we will never break the Law of our God. Thou ſhalt ſooner turn to our Religion, then we to thine. Let hotter fires be kindled; let more ravenous beaſts be brought forth; let more exquiſite torments be invented: in ſhort, either deviſe ſome new puniſhment, or know that we deſpiſe theſe that are before us.

p. 641Theſe, ſaith he, were their words to the Tyrant; in the relation of which I am wonderfully delighted. And then embracing and kiſſing one another, with no leſs chearfulneſs then if they had been come to receive their reward, Let us go, ſaid they with a loud voice, let us go to meet theſe dangers. Let us make haſte, while the Tyrant is hot and chafes; leſt he cool again, and we loſe the Salvation. What though it coſt us our lives? muſt not we leave them ſome time or other? muſt we not pay the debt we owe to Nature? Let us convert then a neceſſity, into our choice and a glory. Let us deceive the grave; and make that peculiar, which is common. By death, let us make a purchace of life. Let none of us faint in our undertaking, nor be deſirous to live here any longer. Let us make the Tyrant deſpair of moving others, by ſeeing our conſtancy. Let him appoint our ſufferings, we will put an end to them. Let us make it appear that, as we are Brethren by birth, ſo we are in all things elſe; not excepting death.

p. 642Such was the reſolution, ſaith he, of theſe men; who did not ſerve pleaſure, nor ſuffered themſelves to be governed by their paſſions: but purified their bodies and their ſpirits, and in this manner were tranſlated foreign, to that life which is incapable of any paſſion, and free from all the troubles and miſeries to which here we are expoſed. It would be too long to relate the ſpeech of the Mother; who likewiſe gave an illuſtrious teſtimony of her faith in God, and hath left a rare example, to all poſterity, of conſtancy and patience under the greateſt ſufferings. The Apoſtle himſelf hath perpetuated their Memory in his Epiſtle to the Hebrews, and made it ſacred to all generations. Where it will ſtand to our great confuſion, if we ſhould not learn of thoſe who had ſo great a Faith, under ſo dark a revelation. What would not theſe perſons have done, ſaith the forenamed Father, if they had lived in our times; who were ſo courageous before the ſufferings of Chriſt, and the glory (I may adde) that followed after? If without example they behaved themſelves ſo undauntedly; what rare Souls would they have been with one; eſpecially p. 643with the example of Chriſt Jeſus? Such we ought to ſtrive to be, not onelyonly as they were, but as we conceive they would have been under our Maſter. Strengthened, I mean, as St. Paul ſpeaks, with all might according to his glorious power, unto all patience and long-ſuffering with joyfulneſs; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. i. Col. 11, 12. And ſo we ſhall, if the ſame ſpirit of faith be in us that was in them. For it tells us how Jeſus went this way to heaven; and that if we overcome, we ſhall ſhine with him in his glory, and ſit down with him in his throne, and inherit all things.

There need no more be ſaid to encourage even thoſe Chriſtians who have been moſt delicately bred, or that are of the tenderer Sex, to wade through the greateſt difficulties. Let them but look up unto Jeſus, and He will inflame them with ſuch ardent love, that they will be glad to follow him to his Croſs, if they muſt go that way to come where He is. This moved Dorotheus and divers other Courtiers, (who, as Euſebius **L. viii. Eccleſ. Hiſtor. c. 6.reports, were foreign, of the Emperour's p. 644Bedchamber, and in ſuch high favour, that they were no leſs beloved then if they had been the Emperour's own children,) to prefer the reproaches and pains of piety, and the new-deviſed deaths they were to ſuffer for its ſake, before all the glory and delights wherein they lived. And St. Peter, we are told by Clemens Alexandrinus **L. vii. Stromat. p. 756., ſeeing his own Wife led to death, rejoyced at the grace to which ſhe was called; thinking now ſhe was upon her return home. And chearfully exhorting her to proceed to the execution, he called her by her name, ſaying onelyonly theſe few words, foreign, REMEMBER THE LORD. That was ſufficient, he knew, to make her conſtant and courageous: It being a faithfull ſaying, (an undoubted principle of Chriſtianity, on which we may ever ſafely build,) For if we be dead with him, we ſhall alſo live with him: if we ſuffer with him, we ſhall alſo reign with him. 2 Tim. ii. 11, 12. And it was no leſs ſtedfaſtly believed, that they who ſuffered with him ſhould alſo reign with him in a greater glory then others; as we heard before from St. Paul, who ſaith, their afflictions would work for them a moſt ponderous crown of glory. Nay, p. 645they gave the like encouragement to all thoſe who did any eminent ſervice to our Bleſſed Lord. They that laboured hard, for inſtance, in the Word and Doctrine, St. Paul ſaith, were worthy of double honour, or reward, in this World. 1 Tim. v. 17. Which few receiving, (but quite contrary, they were leaſt eſteemed, as he himſelf found by experience, who took the moſt pains,) there was the greater reaſon to hope to find it in another life: when the chief Shepherd appearing, they were ſure to receive an excellent crown of glory. 1 Pet. v. 4. To every Saint our Lord promiſes a crown of glory: (as thoſe crowns were wont to be called, that they uſed in times of greateſt joy:) the word foreign added to it (which is never uſed in any other place of Scripture, and is that whereby ſome of the crowns given to perſons of deſert in other Nations are called,) denotes, I think, ſomething extraordinary in the glory of thoſe good Shepherds, who fed the flock of God according to the directions the Apoſtle had been giving them.

The Martyrs, we are ſure, expected it; who building on this foundation, p. 646that they who ſuffer with him, ſhall reign with him, gave God thanks when they received the ſentence of death; and went to the execution ſinging; and expired with hymns in their mouths; and exhorted others, in the midſt of their torments, to the like chearfull conſtancy. Of all which I could produce inſtances out of the Eccleſiaſticall ſtory; but I ſhall onelyonly ſet down that of Liberatus and his Monks. Who defending the Chriſtian Faith againſt the Hereſy of Arius, when they were condemned to be thrown bound into a ſhip full of faggots, and there to be burnt in the midſt of the Sea, ſang aloud this hymn; Victor Uticenſis L. iv. Vandal. Perſec.Glory be to God in the higheſt. Behold, now is the acceptable time: Behold, now is the day of Salvation; in which we ſuffer puniſhment for the faith of our God.

And why ſhould not this faith, much more eaſily, comfort us againſt the death of our deareſt Friends; when we can reaſonably hope they depart from us, to go into the eternall Happineſs of a better World? Their gain is ſo great, which they have made by the exchange, that we ought not ſo heavily, as we are wont, to take our own loſs. This Photius repreſents p. 647very handſomely to his Brother Taraſius; after he had ſaid a great many other things, to ſtop the tears that he ſhed immoderately for a daughter who was dead. Suppoſe, ſaith he, Epiſt. ccxxxii. p. 352.thy Daughter ſhould appear to thee, and, taking thee by the hand, ſhould kiſs it with a chearfull and ſmiling countenance, ſaying, My Father, why doſt thou afflict thy ſelf in this manner? why doſt thou bemoan me, as if I was gone to an evill condition? My lot is faln unto me in Paradiſe; a place moſt ſweet to behold, and far ſweeter to enjoy: foreign, but the experiment exceeds all belief. Into this the crooked Serpent cannot wind himſelf, as he did into that of our Forefathers; nor ſo much as whiſper any of his deceitfull temptations. There is none among us, but whoſe Mind is impregnable, and cannot be overcome by any artifice; nor can we deſire to be gratified with any greater good. For we are all of us wiſe, with the Divine and heavenly wiſedom; and our whole life is a continued magnificent feſtivall, in the enjoyment of infinite and unſpeakable goods. Splendidly cloathed, we ſee God in a ſplendid p. 648manner, (as far as man can ſee him;) and raviſhed with his inexplicable, inconceivable beauty, we rejoyce alway, and are never weary. Which abundant pleaſure is the very perfection of love; and the power of enjoying accompanying love, begets that ineffable joy and exultation of ſpirit. So that now, while I converſe with thee, a moſt mighty love to thoſe things draws me away, and ſuffers me not to expound the leaſt part of them. Thou, and my dear Mother, ſhall one day come thither; and then confeſs I have ſaid very little of ſuch great Goods; but accuſe thy ſelf very much for bewailing me, who happily enjoy them. Therefore, my deareſt Father, let me go away with joy, and do not detain me any longer; leſt thou ſuffer a greater loſs, and for that be more bitterly afflicted.

If thy Daughter, I ſay, could after this or the like ſort ſpeak to thee, wouldſt thou not be aſhamed to continue thy lamentations? and chuſe rather, with joy to let her go away rejoycing? Conſider then, if upon a Child's ſaying ſuch things, we ſhould p. 649preſently grow better, and be of good comfort; ſhall we, when our common Creatour and Lord cries, He that believeth in me, though he die, yet ſhall he live; and, God hath prepared for them that love him ſuch things as eye hath not ſeen, nor ear heard, neither have they entred into the heart of man; be nothing better for ſuch joyfull tidings, but, like infidels, go on ſtill to increaſe our ſad lamentations?

We cannot anſwer this Queſtion any other way, but by ſilence; or rather, chearfull thankſgivings to God, who hath given us ſuch everlaſting conſolation, and good hope through his grace, as may well enable us to ſay in every other troubleſome condition, Why art thou thus caſt down, O my Soul? why art thou diſquieted within me? Hope in God, and rejoyce in his holy Name, who, thanks be to his goodneſs, giveth us the victory, through our Lord Jeſus Chriſt. Let us ſhake hands with grief, ſadneſs and ſorrow; and leave them to thoſe who have no hope of Eternall Life. Let us make our boaſt in the Lord, and ſay that He is good, for his mercy endureth for ever. Come, my Soul, what is it that afflicts p. 650thee? Will not the thoughts of the joys of heaven give thee eaſe, nay perfectly cure thee? Will not a ſight of Jeſus, ſitting on the throne of his glory, revive thee? It is but a moment or two, and we ſhall be with him where he is. Let us have patience for a few days more of baniſhment from our heavenly country. Hold out, my Soul, for a ſhort pilgrimage, and we ſhall arrive at our promiſed inheritance. Shall we bemoan our ſelves thus miſerably, for whom our God hath made ſuch gracious proviſion? Shall we be weary, who want but a few ſteps, and we are at our eternall reſt? Behold, behold thy Saviour: Yonder he is: I ſee him ſhining in his celeſtiall glory. He looks upon me, methinks, and ſaith, Be of good chear, for I am preparing a place for thee.

Do we not forget, O my Soul, that Jeſus is ſo highly advanced; when we ſuffer our ſelves to be thus caſt down and ſadly dejected? Do we not reproach his memory, and, in effect, ſay too groſsly, He is dead, He is not riſen; who can chuſe but mourn and be ſorrowfull? For ſhame let us ſtay our tears, till the teſtimonies we have heard can be diſproved; p. 651till it appear that Jeſus is ſtill in his grave, and theſe are Six falſe Witneſſes, which ſtand up for him. But in the mean time let us rejoyce, that they never yet could be confuted; but have born down all the oppoſition of the World and the Devill for more then Sixteen hundred years, to the eternall honour of Jeſus.

O ſweet Name! why do we diſhonour it with ſour faces, and ſad countenances, and a melancholick life? If he live, ſure he will be as good as his word, that we ſhall live alſo. Let us never forget thoſe words of grace, Becauſe I live, ye ſhall live alſo. And let us never remember them, but with new delight. Let it delight us to repeat them a thouſand times in a day. As long as we live, let us comfort our ſelves with this; Our Lord hath ſaid, Becauſe I live, ye ſhall live alſo. Doth it not fill a Merchant's heart with joy, to hear that his Ship is arrived at a ſafe port; though many leagues from his own houſe? Doth not the Country-man look brisk when his Seed-time is good; though he muſt wait many weeks before he reap his deſired Harveſt? Let not us then be the onelyonly lumpiſh inſenſible p. 652things, who hear the joyfull news that Jeſus is alive, and ſafely arrived at our Father's houſe, where there are many Manſions. Let not us be ſo ſtupid as to be diſcontented, who have his word for it, that we ſhall live with him. But let us rejoyce, and ſay as the Pſalmiſt doth, (we have more reaſon for it, Pſal. lvi. 10, 11.Ps 56:10Ps 56:11) In God will I praiſe his word: in the Lord will I praiſe his word. In him have I put my truſt: I will not be afraid what man, or any thing elſe, can doe unto me. Jeſus hath ſaid I ſhall live: I will depend on his word; and expect, after all my toſſings up and down in this troubleſome World, to land ſhortly in the Paradiſe of God.

Paradiſe! O that comfortable word! that ſweeteſt of all words! What ſhould we not have given to hear of any hopes of it, if God had not promiſed it? And ſhall we now make light account of it? God forbid. We will not ſigh at the thoughts of death it ſelf; ſeeing it is but the gate of Paradiſe. We will look upon it with a ſmile, and ſay it is welcome. We will tell it that it is a long-lookt-for friend; and bid it doe its office, and make way for our entrance into the place p. 653that Jeſus hath prepared for us. What though we have not much acquaintance with that World? what though it be a place where we never were; and from whence no Friend that is gone thither hath returned, to tell us what it is? Jeſus knew it very well, (that's enough;) elſe he would not have endured ſo much for it. He is perfectly acquainted with it; for from thence he came, and there he is. And therefore let us not be timorous, when we think of removing to a ſtrange country; but confidently rely on his knowledge more then our own. Let us remember the words of theſe Witneſſes, which ſay, He is the Son of God, in whom is Eternall Life. Let us truſt his judgment, who thought it more deſirable to go away, though upon a Croſs, then to ſtay here in the greateſt pleaſure. And ſince all theſe Witneſſes ſay, He is in heaven; let us reſolve that we will die looking up to him, and ſaying,

Lord, remember it is the will of the Father, that we ſhould have Everlaſting Life. Thou thy ſelf appearedſt to St. Stephen, and madeſt him confident thou wilt receive our Spirit. The Holy Ghoſt, which is the Spirit of Truth, ſaith thou p. 654art glorified, and wilt glorifie us with thy ſelf. This thou haſt preached to us. This thy Bloud hath purchaſed for us. This thou didſt riſe again to prepare, againſt our coming to thee. This thy holy Apoſtles ſay thou ſenteſt them to publiſh to the World. This thou haſt made us believe, and wait for, and ſuffer for, and long to enjoy. O Deareſt Lord, and moſt mercifull Saviour, who art the true and faithfull Witneſs, though we miſerable ſinners deſerve to be denied, yet deny not thy ſelf: let not the price of thy precious Bloud be loſt; let not the Word of the Father, of the Holy Ghoſt, thine own Word, fail. If thou art not alive, I am content to periſh. But if thou art, as thou haſt perſwaded me; then I will not ceaſe to call upon thee: I will die with theſe words in my mouth, and be confident thou wilt hear me, LORD JESUS, RECEIVE MY SPIRIT.

Thus the bleſſed Martyr St. Stephen expired; looking up ſtedfaſtly unto Jeſus, the Authour and Finiſher of our Faith, who then appeared in glory to him. Whoſe example all the reſt of that Noble Army followed; triumphing over p. 655death, in an aſſured hope of immortall life. Which they had not the leaſt doubt of, it is manifeſt from hence, that (as Clemens Alexandrinus obſerves **L. vii. Stromat. p. 756.) foreign, in the very extremity of their torments they gave thanks to God, who they knew would reward their fidelity; having in this very way conſecrated Jeſus to the higheſt Office, of being the Finiſher or Crowner of our Faith. Therefore their heart was glad, and their glory rejoyced: And they ſang chearfully, with the holy Pſalmiſt, but with a far greater confidence; God ſhall redeem my Soul from the power of the grave, for he ſhall receive me. xlix. Pſal. 15.

And, O thou Lord, Greg. Naz. Orat. x. in Caeſarium fratrem, p. 176.and Creatour of all things, eſpecially of this thy Workmanſhip! O thou God, and Father of thy Men! O thou Lord of life and death! O thou benefactour of Souls, and diſpenſer of all good things! O thou who didſt form all things, and in due time, thou beſt knoweſt how in the depth of thy wiſedom and adminiſtration, wilt transform us, by that Divine Artificer, the WORD! Receive me alſo hereafter, when thou ſeeſt p. 656moſt convenient; in the mean time governing me in this fleſh, as long as it will be profitable. And receive me in thy fear, prepared, not diſturbed, nor hanging back at the laſt day, and dragg'd by force from hence, (like the lovers of the World and the Fleſh,) but chearfully and willingly, unto that everlaſting and bleſſed Life which is in Chriſt Jeſus our Lord.

And, Id. Orat. xlii. foreign, p. 696.O thou WORD of God! thou Light! thou Life, and Wiſedom and Power! (for I delight in all thy Names:) O thou Off-ſpring and Image of that great Mind! O intellectuall WORD, and viſible Man, who upholdeſt all things by the word of thy power! May it now pleaſe thee to accept of this Book, (though not the firſt-fruits, yet the laſt perhaps that I may be able to offer thee,) both as a gratefull acknowledgment for all thy benefits, and an humble ſupplication that I may have no other troubles, beſide the neceſſary, ſacred ones of my Charge. Stop the fury of any diſeaſe which may ſeize on me; or thy ſentence, if I be removed by thee. And if thou art pleaſed to grant me a diſſolution according to my deſire, and I be received into the Heavenly Tabernacles; there I hope to offer acceptable p. 657Sacrifices to thee, at thy holy Altar, O FATHER, and WORD, and HOLY GHOST: for to thee belongs all Glory, Honour, and Dominion, for ever and ever. Amen.

THE END.

Books written by the Reverend Dr. Patrick, and Printed for Richard Royſton at the Angel in Amen-corner.

THE Chriſtian Sacrifice: a Treatiſe ſhewing the Neceſſity, End and Manner of receiving the holy Communion: together with ſuitable Prayers and Meditations for every Month in the Year; and the Principal Feſtivals in memory of our Bleſſed Saviour. In Four Parts. The Third Edition Corrected.

The Devout Chriſtian inſtructed how to Pray and give Thanks to God: Or a Book of Devotions for Families and particular perſons in moſt of the concerns of Humane life. The 2. Edition, in Twelves.

An Advice to a Friend. The 2. Edition, in Twelves.

A Friendly Debate between a Conformiſt and a Non-conformiſt, in Octavo. In two Parts.

The Witneſſes to Chriſtianity; or, The Certainty of our Faith and Hope: In a Diſcourſe upon 1 S. John v. 7, 8. In two Parts, in Octavo, new.

A Sermon Preached before the King on St. Stephen's day, Printed by His Majeſty's ſpecial command.

End of the text · Simon Patrick, Jesus and the Resurrection Justified by Witnesses in Heaven and Earth (1677)