Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, To the reader
TO THE READER.
I Have no other reaſon to give for adding one more to that heap of Books, which men complain is already grown too great; but the hope I have of doing ſome ſervice to our Lord, by making a farther ſearch (as I promiſed in the concluſion of the former Part of this Work) into the Teſtimony of theſe Divine Witneſſes, concerning ETERNALL LIFE.
The Hope of which is the moſt precious Legacy the Son of God hath left us; the Hindge upon which all Religion turns: without which it would be the greateſt Vanity (as Lactantius *Lib. vi. c. 9. vii. 1.often ſpeaks) to obey the commands of Vertue; for whoſe ſake we muſt endure not onelyonly many Labours, but ofttimes ſore Calamities. We were born (as he diſcourſes elſewhere *Lib. vii. 6.) to acknowledge God the Maker of us and of the World: whom we therefore acknowledge, that we may worſhip him; and therefore worſhip him, that we may receive Immortality for a reward of our labours, (becauſe his ſervice ingages us in the greateſt:) and therefore Immortality is beſtowed on us for a recompenc…, that, being made like to the Angels, we may ſerve the Father and Lord of all for ever, and be the Eternall Kingdom of God. This is the Chief of all things, this is the Secret of God, this is the Myſtery of the World: to which they are ſtrangers, who, following their preſent pleaſures, have addicted themſelves to terreſtriall and frail goods; and ſunk their Souls, born to celeſtiall enjoyments, into delights as deadly as they are muddy and dirty.
And it is the ſingular Priviledge of Chriſtians, as I have demonſtrated, to be aſſured of a Good ſo great, by ſo many moſt credible Witneſſes: whoſe Teſtimony none can refuſe, but they that will be ſo abſurd as to believe none at all. The Father, the Word, the Holy Ghoſt, the Water, the Bloud, and the Spirit, declare ſo unanimouſly and ſo plainly, that the Lord Jeſus will give Eternall Life to his followers; that what the Oratours ſaid in flattery to the Athenians in the time of the Chremonidian War, may in truth be ſaid to us, if we alter but one word: that other things indeed are common to us with the reſt of the World; Athenzus in Deipnoſoph. L. vi. p. 250.foreign, but the way that leads men to heaven is known to Chriſtians alone. Who have a manifold grace beſtowed on them; enjoying not onelyonly a Promiſe of Eternall Life, (which the World never had before,) but that Promiſe atteſted by ſo many Witneſſes: who tell us alſo, it is in the power of him that died for us, to conferr it on us; as well as to ſhew us by what means we may become ſo exceeding Bleſſed.
The ſerious Reader, I doubt not, will be ſenſible of all this, when he hath peruſed the following Work. In which I have endeavoured to ſatisfy thoſe alſo, who wiſh I had ſaid ſomething of that part of this Record which I undertook to explain; THESE THREE ARE ONE. Which words, I have reaſon to believe, (whatſoever the Socinians have pretended to the contrary,) were always a part of this Holy Scripture. For they are alledged by Saint Cyprian in his Book of the Ʋnity of the Catholick Church; to ſhew how dangerous it is to break that Unity, by the claſhing of our wills, which not onelyonly coheres by celeſtiall Sacraments, but proceeds, as he ſpeaks, from the Divine firmneſs. For our Lord ſaith, I and the Father are one. And again, it is written of the Father and the Son and the Holy Ghoſt, Et hi tres unum ſunt, And theſe three are one. By which that the Apoſtie would have us to underſtand, not merely the conſent of their Teſtimony, (though that is not to be excluded,) but the Unity of their Nature or Eſſence, we have great reaſon to think. Becauſe there can no account be given, why he ſhould not uſe the ſame form of ſpeech here, which follows, when he ſpeaks of the other three Witneſſes; if theſe three in Heaven were no otherwiſe three then thoſe three in Earth. Which being admitted, (and if we take in the conſtant ſenſe of the Church to interpret the words, we cannot make any farther doubt of it,) that theſe three are one in their Eſſence; then it is certain there are Three Perſons, whoſe Eſſence is one and the ſame. For elſe there would not be three Witneſſes in heaven, but onelyonly one: which would croſs the deſign of the Apoſtle; whoſe ſcope is, to ſhew that our Faith doth not rely upon a ſingle Teſtimony. And indeed the Holy Scriptures, in other places, aſcribe ſuch Actions and Works to each of them, as are proper to Perſons: which is a ſufficient warrant to the Church, to expreſs the diſtinction that is between them by this Name. Non quia Scriptura dicit, (as St. Auguſtine *Lib. vii. de Trinitate, cap. 4.ſpeaks concerning this very buſineſs,) ſed quia Scriptura non contradicit; Not becauſe the Scripture ſaith they are Perſons, but becauſe the Scripture doth not ſay the contrary: but rather, I may adde, directs us to ſay they are, for the reaſon before mentioned. When humane ſcantneſs (as that Holy Doctour of the Church goes on) endeavoured to expreſs in words that which it conceived in the ſecret of the mind concerning our Lord God the Creatour, it was afraid to ſay there were three Eſſences; leſt any diverſity ſhould be thought to be in that higheſt Equality: and on the other ſide, to ſay there were not tria quaedam, really three, was to fall into the hereſy of Sabellius. For it is certain there is the Father, and the Son, and the Holy Ghoſt; and that the Son is not the Father, nor the Holy Ghoſt the Father or the Son. It ſought therefore what three it ſhould call them; and it ſaid, three Perſons; (as the Latine Church ſpeaks;) by which Name it would not have any diverſity underſtood, but onelyonly ſingularity. That not onelyonly Ʋnity ſhould be there conceived, becauſe we ſay there is one Eſſence; but a Trinity alſo, becauſe we ſay there are three Perſons.
This Faith we ought to defend; and in this ſimple belief we ought, I have ſhewn, to acquieſce. We ought to defend it, becauſe it is the Catholick Faith, revealed in the Holy Scriptures; according as they have been always underſtood by the Church of Chriſt. For it is ſufficient (as St. Gregory Nyſſen *Lib. iii. contra Eunomium, p. 126.excellently diſcourſes againſt thoſe that demanded more proof of theſe things) to the demonſtration of this Doctrine, that we have a Tradition deſcended to us, like an inheritance, by ſucceſſion from the Apoſtles; and tranſmitted through the hands of holy men that followed them. They that will innovate, need the help of mighty arguments, if they will go about to ſhake the Faith, not of men built on the ſand, and wavering like Euripus, but grave, ſettled, and conſtant in their opinion. And while we ſee nothing but mere diſcourſe againſt it, foreign, who is there ſo ſilly and brutiſh, as to think the Doctrine of the Evangeliſts and Apoſtles, and of thoſe Lights that ſucceeded them in the Church, to be weaker then their Babble without demonſtration?
But we ſhall not wholly avoid the imputation of folly, unleſs we alſo reſt ſatiſfied in this plain belief; not buſying our ſelves in more curious enquiries. For the greateſt Lights in the Church, I have ſhewn, will lead us no farther; but tell us we ſhall groap in darkneſs, if we will needs pry too much into this Myſtery. Which we ought to diſcourſe of as becomes Divines, not Philoſophers. Leſt, as Henricus à Gandava cenſures Albertus Magnus, (in his Book of Eccleſiaſticall Writers,) whilſt we follow too much the ſubtilty of ſecular Philoſophy, we cloud the ſplendour of Theologicall purity. We muſt remember that we are men, and that our underſtandings are but ſhallow: which ought not therefore to venture boldly into ſuch depths as that of the Divine Eſſence. There is nothing ſo much becomes us, when we think of God, as an holy fear and reverence, producing in us low thoughts of our ſelves. Without which we are not like to be illuminated from above; nor can we, ſhould we know never ſo much, be acceptable to God. Quid enim prodeſt alta de Trinitate diſputare, ſi careas humilitate, unde diſpliceas Trinitati? (as Thomas à Kempis honeſtly ſpeaks:) For what will it profit thee to diſpute loftily of the Trinity, if, through want of humility, thou diſpleaſeſt the Trinity?
The way to ETERNALL LIFE, it is certain, lies in that rode; which we ſhall be in danger to miſs, if we give our ſelves too great a liberty of diſputing about things ſo much above our reach. We ought to be aware of this artifice of the grand Deceiver: who is wont to draw us ſecretly from attending to our known duty, while we are amuſing our ſelves with ſublime ſpeculations. Which the holy Fathers of the Church have carefully obſerved, and caution'd us againſt by their ſevere reproofs. What means (ſaith Saint Gregory Nazianzen *Orat. xxxiii. p. 533.) this ambitious humour of diſputing, and itch of the tongue? what new diſeaſe and unſatiable appetite is this? While our hands are bound, why do we arm our tongue? Hoſpitality, Brotherly love, Conjugall affection, Virginity, are no longer praiſed. Feeding the poor, Pſalmody, Nocturnall ſtations, Tears are not now in requeſt. We do not bring under the body by Faſtings; nor leave it a while, to go to God by Prayer. We do not bring the worſe in ſubjection to the better; the Duſt, I mean, to the Spirit. We do not make our life a meditation of death. Our Paſſions are not maſtered. Forgetting our heavenly Originall, we let anger ſwell and rage; and take no care to ſuppreſs that pride and haughtineſs which will at laſt lay us low. We do not chaſtiſe irrational ſadneſs, nor fooliſh pleaſure, nor unchaſte laughter, nor diſorderly aſpects, nor unſatiable hearing, nor immoderate talking, nor abſurd thoughts, nor any of thoſe things by which the Evill one takes advantage againſt us to our ruine. There is nothing like to this; but quite contrary, we give liberty to other mens evill affections, and (like Princes when they have got the Victory) require nothing of them, but onelyonly that they be on our ſide, and take our part: though they oppoſe God the more impiouſly and audaciouſly.
Theſe things, it ſeems, were then too manifeſt to be denied; and notwithſtanding theſe reproaches of holy men, the humour propagated it ſelf to after-times. For the cure or prevention of which, nothing is ſo neceſſary to be believed and preſerved perpetually in mind, as that Counſel which the ſame great Doctour gives in another place *Orat. xxix. p. 493.. foreign, &c. Wouldſt thou be a Divine, and worthy of God? foreign, Keep the Commandments: Go in the way of God's precepts. Practice is the beſt ſtep thou canſt take to contemplation. Which is the ſureſt advice for all Chriſtians to follow: who muſt not think by any other means to arrive at that bliſsfull ſight of God; in which our knowledge of him will be perfected in the other World.
Of which Beatificall Viſion I have not adventured to ſay much in the enſuing Treatiſe, becauſe our manner of living (as Saint Auguſtine *Epiſt. cxii. ad Paulinam.ſpeaks in an Epiſtle of his upon this very ſubject) is of more conſideration in this inquiry, then our manner of ſpeaking. Nam qui didicerunt à Domino Jeſu mites eſſe & humiles corde, plùs cogitando & orando proficiunt, quàm legendo & audiendo. For they that have learned of the Lord Jeſus to be lowly and humble in heart, profit more by meditation and prayer, then they can by reading and hearing. But ſomething I have ſaid, as far as I could find any directions in the Holy Scriptures: which warrant us to conclude, that the participation we have of God now, ſhall be ſo improved in the other World, that whatſoever we enjoy of him here, we ſhall in a higher and after a more perfect manner, with the addition of immortality, enjoy when we riſe from the dead. We are now the Sons of God by faith in Chriſt Jeſus; who bids us be confident of it, and rejoyce in it: And yet he mentions this as a ſpeciall priviledge belonging to us after the reſurrection; when we ſhall not marry nor die any more, but be equall to the Angels, and be foreign the Sons of God, being the children of the Reſurrection. xx. Luk. 35, 36. Juſt as it was with our Lord Chriſt himſelf, who was in a more ſpeciall and excellent manner called the Son of God, after his riſing from the dead; when God ſaid to him, Thou art my Son, this day have I begotten thee: (advanced him, that is, to a more excellent degree of likeneſs to him in power and dominion, putting all things under his feet:) So it ſhall be with all thoſe Sons whom he brings unto glory. They ſhall be more nearly related to God, at the Reſurrection, and reſemble him more exactly; whoſe Image they now bear in Wiſedom and Goodneſs. But how much he will then impart of himſelf to us, the Apoſtles themſelves were not able to inform us. We are now the Sons of God, faith Saint John 1 Ep. iii. 2. but it doth not yet appear foreign, how we ſhall be the Sons of God, in the other world. We now find (I may adde by a parity of reaſon) a great pleaſure in holy thoughts; we feel the joys of ardent love; are raviſht with the melody of Songs of praiſe, and with the ſweet violence of a glance of light from heaven upon us; and we are fure we ſhall be ſo happy as to have a great increaſe of this pleaſure, when we remove from hence: But it doth not appear how we ſhall think; nor what will be the ſatisfaction of heavenly Love; nor what new Songs ſhall be put into our mouths; nor how God will look in upon us, when we ſhall ſee him as he is. We muſt be content to know, that all theſe will bear a proportion to the infinite Goodneſs of Him who is Omnipotent, and hath loved us ſo much as to purchaſe us with a great price, and to give his Holy Spirit to us; and according to the Love of him that died for us, and is gone to prepare a place for us, that where he is, there we may be alſo.
In this hope we may now rejoyce (though we do not at preſent ſee our Lord) with joy unſpeakable and full of glory. For I have proved, by undeniable arguments, that God the Father hath given power to his Son Jeſus, to make us more happy then we can now conceive; and that He will undoubtedly bring us to live with himſelf. What greater Good can we deſire then this? Or what greater Motive can be thought of, to perſwade us ſincerely to embrace the Chriſtian Religion; whoſe buſineſs it is, (as Lactantius concludes his Book of a Bleſſed Life,) to direct us to the Eternall Rewards of the heavenly Treaſure? Of which that we may be capable, we muſt preſently diſingage our ſelves from the inſnaring pleaſures of this Life; which deceive mens Souls by their pernicious ſweetneſs. And how great a felicity ought we to eſteem it, to go, being delivered from the impurities of this Earth, to that moſt equall Judge, and moſt indulgent Father; who for our labours will give us reſt, for death life, for darkneſs light, for earthly ſhort goods, thoſe that are celeſtiall and eternall? None of the ſharpneſſes and miſeries which we endure here, while we are employed in the works of righteouſneſs, are in any manner to be compared with that reward. Therefore if we will be wiſe, if we will be happy, let us propoſe the worſt things, that can be, to our ſelves, and reſolve to ſuffer them: ſince it is manifeſt, that this frail Pleaſure we have here ſhall not be without puniſhment; nor Vertue without a divine reward. All mankind ought to endeavour, with all ſpeed, to direct themſelves into the right way; that, having undertaken and performed the duties of a vertuous life, and patiently endured its labours, they may be worthy to have God for their Comforter. For our Father and Lord, who made and ſettled the Heaven, who brought the Sun and the reſt of the Stars into it, and out of Nothing raiſed the reſt of the World to this perfection wherein we ſee it, beholding the Errours of mankind, ſent a Leader, who ſhould lay before us the way of righteouſneſs. Him let us all follow: Him let us hear: Him let us moſt devoutly obey. For He alone hath purged mens hearts by his truth, and ſet due bounds to their deſires and fears; ſhewing them the chiefeſt Good, to which they ſhould tend, and the way whereby it may be attained. Nor hath He onelyonly ſhewn it, but he hath gone before us in it; leſt any ſhould ſhun the courſe of Vertue, becauſe of the difficulty that attends it. Let the way of perdition and deceit therefore be forſaken; in which death lies concealed under the inticements of pleaſure. And the nearer any man, by reaſon of his years, ſees that day approaching in which he muſt depart this life, let him caſt in his mind the more ſeriouſly, how he may go away as pure as may be; how he may come innocent to his Judge; and not, as thoſe whoſe minds are blinded, how he may ſatisfie his luſts more greedily before he go. Let every man deliver himſelf out of that gulph, while he may, while he hath ſome power; and convert to God with his whole Soul: that he may ſecurely expect that day, in which God, the Lord and Governour of the World, will judge every man's works and thoughts. Let him not onelyonly neglect, but fly from, thoſe things of which men are now ſo greedy. Let him look upon his Soul as better then theſe fallacious goods, whoſe poſſeſſion is uncertain and fading. For they go away continually, more ſwiftly then they come: and if we could enjoy them to the laſt, they muſt be left to others. We can carry nothing away, but a life piouſly and innocently led. He ſhall come rich and wealthy to God, whom Continence, Mercy, Patience, Charity and Faith ſhall wait upon. This is our Inheritance, which can neither be taken from any man, nor transferred to another. And whoſoever is deſirous of it, may have it if he pleaſe. But let no man truſt in Riches, nor in Dignity, nor in Kingly Power: theſe do not make us immortall. Let us give our mind to Righteouſneſs, which alone will be our inſeparable Companion, till it bring us to God. As long as we live, let us continue our warfare unweariedly; let us keep our watch; let us valiantly encounter with the enemy: that being conquerours, and triumphing over the vanquiſht adverſary, we may receive from our Lord the reward of Vertue, which he hath promiſed.
There is the greateſt reaſon, I have demonſtrated, to expect it with ſuch a lively Faith as was in the firſt Chriſtians, (in whoſe words I have choſen to deliver theſe things, rather then mine own,) who confidently looked Death in the face, in whatſoever ſhape it appeared; and were not in the leaſt daunted at the ſight of it. There were innumerable experiments made of it, not onelyonly in Men, but in Women and Children; as the great Athanaſius *foreign, &c. p. 80, &c.juſtly glories. Who takes this to be no ſmall token of the aboliſhing death, (ſo that it had no power, but was indeed dead it ſelf,) that it was contemned by all the Diſciples of Chriſt. Before whoſe Divine appearing, foreign, it was dreadfull to the Saints themſelves, who bewailed and lamented thoſe that died, as if they were loſt. But ſince our Saviour roſe from the dead, it is no longer terrible; but all that believe on him tread it under foot, as if it were nothing; and chuſe rather to die, then deny the Faith of Chriſt. For they know certainly that the dead do not periſh; but that they both live, and ſhall alſo be made incorruptible by the Reſurrection. That Evill one, the Devill, who heretofore by death inſulted over us, is himſelf alone now left truly dead. Of which this is a ſign, that, whereas before men believed on Chriſt, they lookt on Death as very formidable; ſince they embraced his Faith and Doctrine, they do ſo much ſlight it, that they run chearfully to it, and become Witneſſes againſt him of our Saviour's Reſurrection. Mere Children make nothing of it. The weaker Sex, (ſo weak is he that had the power of Death now grown,) who were formerly deceived by him, laugh him to ſcorn, as one that is dead, and hath loſt his power. Juſt as a Tyrant, when a lawfull Prince hath vanquiſht him, and bound him hand and foot, is deſpiſed, and made a mocking-ſtock by all that paſs by him, who no longer fear his rage and cruelty: even ſo is Death, being overcome by our Saviour, trampled upon by all his Diſciples; who bearing witneſs to their Maſter, deride it in thoſe words of the Apoſtle, O Death, where is thy Victory? O grave, where is thy ſting? What conqueſts haſt thou to brag of now? Behold, we are all made alive, through Jeſus Chriſt our Lord.
Mankind, it is certain, naturally abhors Death, and the diſſolution of their Body; and therefore it is no ſmall demonſtration of our Saviour's victory over it, that he hath ſo changed the nature of man, as to perſwade even children in Chriſt, and tender girls, to make no account of this Life, and with joy to think of Death. It may ſeem to ſome an incredible thing, that Death ſhould thus have loſt its power: but ſo it doth, that there ſhould be a cloath made of an Indian ſtone, which fire cannot burn; or that a mighty Tyrant, notwithſtanding all his forces, ſhould on a ſudden be ſubdued, and held in chains, by no viſible power. Let him that doubts of either of theſe put on that cloath, or go into the Dominions of the Conquerour; and he ſhall be ſatisfied of the weakneſs of the fire, and of the Tyrant. In like manner, if we meet with an Unbeliever, who, after ſo many Wonders and ſo many Martyrs of Jeſus Chriſt, makes a doubt whether Death be deſtroyed, and a period put to his Kingdome; we cannot blame his admiration at ſo great a thing: provided he do not harden himſelf in infidelity, nor impudently oppoſe thoſe things which are moſt evident. Let him, for his ſatisfaction, doe as he that would know whether ſuch a Tyrant, as I now ſpoke of, be vanquiſhed; go into the Conquerour's Country, ſubmit himſelf, I mean, to Chriſtian inſtruction, and receive the Faith of Chriſt; and then he ſhall ſoon ſee the weakneſs of Death, and the victory that is got over it. foreign, &c. For many who were once not onelyonly Ʋnbelievers, but Mockers, have afterwards believed; and ſo contemned Death, that they have become Martyrs for Chriſt's ſake.
I pray God theſe Treatiſes may have the like happy effect upon ſome doubting or unbelieving Soul, who ſhall vouchſafe to examine the Evidence I have produced for the Chriſtian Faith. Againſt which I beſeech ſuch perſons not to ſhut their eyes, nor harden their hearts in infidelity. If they will condeſcend ſo far, as to conſider what we ſay; they may, of Scoffers, become ſuch zealous Aſſertours of the power and glory of the Lord Jeſus, as to be willing and ready (though there will be no occaſion, I hope, to try their reſolution) to teſtify their love to him, and hope in him, with the loſs of their lives. And as long as they live, they will find it the higheſt of all pleaſures, to think that they ſhall never die. Of which happineſs we can by no means be ſo well ſecured, as by the Chriſtian Religion. All the Philoſophers of greateſt fame (as Euſebius *Lib. 1. Prapar. Evang. c. 4.obſerves) talkt like Children about the Immortality of the Soul, in compariſon with Chriſtians. Among whom, ſaith he, boys and girls, and thoſe Barbarians too, and the moſt deſpicable people, declare this truth foreign, not ſo much by their diſcourſes as by their deeds, which they perform by the power and cooperation of our Saviour. The Diſcourſes of Ariſtotle about this matter are juſtly ſaid by Saint Greg. Nazianzen *Orat. xxxiii. p. 535.to be foreign becauſe, as Jacobus Billius hath demonſtrated, he thought the Souls of men to be mortall. And accordingly Theodoret ranks him, in this regard, with Democritus and Epicurus, who boldly ſaid they were corruptible. So little force was there, as he alſo obſerves *Lib. v. Therapentices, p. 546. 556., in the many diſcourſes of the moſt wiſe Plato, to prove the Soul's Immortality; which could not make his greateſt Scholar in love with his Opinion. Whereas our Fiſhermen, and Publicans, and Shoemakers, perſwaded both Greeks, and Romans, and Egyptians, and all other Nations of mankind, to believe it. And you ſhall ſee, ſaith he, not onelyonly the Doctours of the Church, but Smiths and Weavers, and other Artizans, both men and women, that underſtand theſe things. And not onelyonly ſuch people as live in cities, but poor country-men are ſo well inſtructed, that one may find a Ditcher or a Neatherd diſcourſing of the Holy Trinity, of the Creation of the World; and that knows more of humane Nature then either Ariſtotle or Plato.
For Plato himſelf was not conſtant in his Opinions about the ſtate of the Soul after it departed this body. But ſometimes ſpeaks of great torments which the wicked endure in dark priſons; and deſcribes their puniſhments to be dreadfull, by the ſentence of impartiall Judges: and otherwhere he talks as if thoſe Souls were at liberty to chuſe what body they will pleaſe to go into; and that it pleaſes them better to be a Bird, or perhaps an Aſs, then formerly it did to be a Man. Which contrariety of opinion is obſerved, and handſomely repreſented, by Euſebius *Lib. xiii. Praepar. c. 16., whoſe words I ſhall not tranſcribe. For we find the Philoſophers talking ſo diſcontentedly concerning the preſent ſtate of mankind, who are ſubject, they ſay, to more calamities, and therefore in a worſe condition, then any other Creature upon the face of the earth; that it is ſufficient to convince us how little certainty they had of a future ſtate. The ſtedfaſt belief of which being taught, as Theodoret obſerves, with one mouth, and without any diſagreement or doubting, by all the Apoſtles and Followers of Chriſt, made all Chriſtian people not onelyonly contented with their portion, though more calamitous in thoſe days then any other mens; but alſo chearfull under the ſoreſt burthens that oppreſſed them.
And though the ancient Hebrews were taught by holy men of God to know better then the Philoſophers; and God in his infinite goodneſs was pleaſed, when they were in danger of grievous troubles for Religion ſake, then to give them ſtill more and more hope of another life; (as Grotius wiſely obſerves, both upon the ſtory of Elijah's calling the Soul of the Widow's Son back again, 1 King. xvii. 21. and upon the dead man's riſing again, when he touched the bones of Eliſha, 2 King. xiii. 21. and may be farther verified from the ſtory of the Maeeabees:) yet it muſt be acknowledged, there was no particular promiſe made to them of Eternall Life, either before the giving of the Law, or in that Covenant made with them by Moſes; nor any clear and expreſs promiſe in after-times, untill the coming of our Lord Chriſt. Who hath made a New Covenant with us, which is eſtabliſhed upon better promiſes then thoſe in the Old, as the holy Writer to the Hebrews ſpeaks, viii. 6. For the promiſes of the Covenant made with them by Moſes were onelyonly, that they ſhould poſſeſs the land of Canaan, and lead a happy life there, while they obſerved his Precepts: But the promiſes of the Goſpell are, that, by obedience to our Lord, we ſhall come to live eternally with him in the heavens. So the Church of Chriſt hath always underſtood it, as any one may be ſatisfied who can reade the Anſwer of Ger. Cap. xxiii.Voſſius to Ravenſpergerus. Where he ſhews, that the ancient Doctours, eſpecially Saint Auguſtine, lookt upon the Old Teſtament as containing properly and directly the promiſes onelyonly of earthly and temporall things; which were the Figures of thoſe that are celeſtiall and eternall. The words of Saint Auguſtine are very memorable to this purpoſe, in a little Book of his, Epiſt. cxx. cap. 2, 3.wherein he anſwers to five Queſtions put to him by Honoratus: to which he adds another of his own, concerning the Grace of the New Teſtament; in which that Grace is revealed, which was hid in the Old. God willing to ſhew, ſaith he, that even earthly and temporall felicity is his gift, and ought not to be expected but from him alone, though fit long ago to diſpenſe the Old Teſtament, which belongs to the Old man; from whom this life muſt needs begin. But thoſe felicities of the Fathers are proclaimed to be granted by the bounty of God, though belonging to this tranſitory life. For thoſe earthly gifts were the things that were openly and apparently promiſed and given. Covertly indeed the New Teſtament was figuratively foretold in all thoſe things, and was underſtood by a few, whom the ſame Grace was pleaſed to honour with the gift of prophecy.
By which gift, beſtowed not upon a few perſons in one Nation, but, as their Prophets foretold, upon all fleſh, theſe things, which were then lockt up in ſecret, are now laid open to the view of all: and ſo plainly revealed, that we reade of ETERNALL LIFE oftner in the New Teſtament, then they did of health, and riches, and victory, and long life, in the Old. Bleſſed be the tender mercy of our God, ſhould all thoſe that have any faith ſay, who hath called us into his marvellous light: whereby we ſee ſuch things, as eye never ſaw; and ſee them ſo clearly, that we cannot reaſonably doubt of them. We enjoy the body of that, whereof they had but the ſhadow. We have that in ſubſtance, which they had but in picture. The promiſe of that is ours, which they had onelyonly in the type. We have the proof, the evidence, the demonſtration of that, which was onelyonly repreſented to them in myſticall figures. So far are we illuminated beyond thoſe great Souls, who were the glory of their times, that we underſtand the meaning of their own Books, and the ſignification of all the types and ſhadows, wherein theſe heavenly things were wrapt up and hidden, better then they could do themſelves. For our Lord is riſen from the dead, and hath opened the Kingdom of heaven; and, tearing the veil in pieces, hath ſet before our eyes the holy place not made with hands, eternall in the heavens. Into which he is entred as our Fore-runner, to prepare a place for us; and from thence hath ſent a more abundant meaſure of the Holy Ghoſt, to enlighten the eyes of our underſtanding; that we may know what the hope of Chriſtianity is, and how exceeding glorious that celeſtiall inheritance, which he intends to divide among us. i. Eph. 17, 18.
But it is not ſufficient to admire this grace, (I have demonſtrated,) we muſt carefully improve it; or elſe it will be worſe with us then if we had never known it. For if the Word ſpoken by Angels was ſo punctually verified, that every breach of it was duly puniſhed: (as it is ii. Hebr. 2, 3, 4.) there is no hope that we ſhould eſcape the ſevereſt effects of God's diſpleaſure, if we neglect ſo great Salvation as this; which foreign, being firſt publiſhed to the world by our Lord Jeſus, was farther confirmed by the coming down of the Holy Ghoſt upon his Apoſtles. We are the diſciples of Him, who ſpake as never man ſpake. Whoſe word of Salvation (as his Goſpell is called) we then neglect, when we mind not what he ſaith; or do not often think of it; or, having thought of it, prefer every trifle before it, and will not be moved by ſuch a wonderfull grace to obey his precepts. For by the oppoſition wherein this ſtands to the tranſgreſſion and diſobedience mentioned before againſt Moſes his Law, we are ſufficiently informed wherein this neglect principally conſiſts: viz. in the tranſgreſſing thoſe bounds our Lord hath ſet us; and diſobeying thoſe commands, to the obſervance of which he incites us by the promiſe of immortall Life.
It is a fearfull thing to think how miſerable they will be, who prove thus inconſiderate; and in how great danger Chriſtians are to be ſo, by the means of that very deceit which plunged the Jews into ſo many calamities. Becauſe God had manifeſted more of his love to them, then to other Nations; had given them an excellent Law, ſpoken to them by his Prophets, inſtructed them how to offer Sacrifice, and appointed a place where he would dwell among them; they bleſſed themſelves in the outward enjoyment of theſe ſingular priviledges; they bragged that they were the ſeed of Abraham, and that they had the Oracles of God, and were a people ſeparated to him from the reſt of the world by many holy rites: but they took no care to be obedient to his Laws; and leſs regarded to be indued with the ſpirit of faithfull Abraham, who left all thoſe earthly goods, in which they placed their chief treaſure, for God's ſake. Juſt thus men ſuffer themſelves to be deluded at this day. Becauſe God hath granted us the preeminence even above the Jews themſelves; hath brought us into the Kingdom of his dear Son, made us the Children of Light, and let us ſee ſuch things as many Kings and Prophets deſired to ſee, but did not ſee them; they content themſelves with the bare profeſſion of this Religion, and think it enough to be called by ſuch an honourable Name, as that of Chriſt: on whom they reſt and rely as the Jews did on their Sacrifices; never thinking of being indued with his bleſſed Nature and Spirit, and offering their Wills intirely to God, as he did. Thus men periſh, even in the midſt of ſo great light and means of being ſaved. And there is no help for them, unleſs they will grow ſerious, and conſider the deſign of the Chriſtian Faith. Which will teach them, after a very few thoughts about it, that our Lord Jeſus is the authour of eternall Salvation to thoſe onelyonly that obey him; (v. Heb. 9.) and will be ſo far from protecting others from deſtruction, that he himſelf will be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpell of our Lord Jeſus Chriſt. 2 Theſſ. i. 7, 8.
I end this Preface as St. Auguſtine begins his third Chapter of his firſt Book of the Trinity, with the alteration of one word onelyonly in the concluſion. Whoſoever reads this Book, where he is convinced, let him go along with me: where he ſticks, let him enquire with me: where he ſees his own errour, let him return to me; where mine, let him call me back to him. Thus we ſhall all walk together in the way of charity; tending to him, of whom it is ſaid, Seek ye his face alway. Whoſoever therefore, when he reads, ſaith, This is not well ſaid, for I do not underſtand it; let him reprehend my ſpeech, but not my faith. It might, it is likely, have been ſpoken more plainly: but there is no man ever ſpoke ſo, as in all things to pleaſe all.