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Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...
Patrick, Simon, 1626-1707.
John the Baptist to him 276 c. The place where he gave it very remarkable 288. Jesus his own Baptism a testimony to him several ways 292. to 308. The conclusion we are to draw from hence 308 309 c. A Prayer 312. CHAP. VI. The Testimony of the BLOUD 317. Jesus died to witness this truth that he is God's Son 320. The strength of this Testimony in xiv Considerations 322. The first Ib. The second and third 323. The fourth 324. The fifth 327. The sixth 328. The seventh 331. The eighth 332. The ninth 334. The tenth 339. The eleventh 343. The twelfth 345. The thirteenth which contains a narration of the trial of our Saviour before Pontius Pilate 349. to 363. The fourteenth 363 c. The conclusion in two observations belonging to this matter 366. A Prayer 372. CHAP. VII Concerning the Testimony of the SPIRIT 379. The difference between the SPIRIT and the HOLY GHOST 381. His miraculous works were the first testimony of the Spirit 383. particularly casting out Devils 388. and raising the dead 396. the raising of Lazarus a remarkable testimony to Jesus 402. The reason why the Apostles relate so many of his miracles 410. Our Saviour appeals to them 418. The different ways that God and men take for establishing a Religion 425. The second testimony of the Spirit was by the Resurrection of Christ from the dead 431. First as it was a sign given his Apostles and the People 438. and the greatest sign 442. and such an one as his enemies acknowledge to be satisfactory 448. An explication of that place 1 John 50.51 and of the blasphemy against the holy Ghost 457. to 467. These Witnesses all well known 467. A Prayer 473. CHAP. VIII Concerning the Witness of the Apostles 479. who testified to our Saviour all these three ways by WATER 487. and by BLOUD 497. and by the SPIRIT 503. The difference between them and all pretenders to miraculous works 509. No just exception against the Records we have of their testimony 514 c. No body ever undertook to disprove them 523. A few remarks upon some passages of the N.T. which speak of these witnesses 525. particularly the Two Witnesses xi Rev. 3. 527. The testimony of all the Martyrs 533. A Prayer 535. CHAP. IX The great importance of this Truth that Jesus is the Son of God 542. appears in many considerations 543. We ought therefore to settle it in our hearts 545. and not think such discourses needless 546. The laziness of Christian people 548. We ought to be cautious in our belief and examine before we trust 550. If we examine duly we shall find the Faith of Christians to be perfectly rational 554. No Religion relies on such testimonies 555. That of Mahomet considered in all the foregoing regards 556. to 566. There the Religion of Moses is considered Which had no such witness from the FATHER as ours hath Ib. nor from the WORD 570. nor from the HOLY GHOST 571. nor such a Testimony of WATER 572. nor of BLOUD 574. nor of the SPIRIT 575. A Prayer 580. CHAP. X. Containing other Uses we are to make of the Testimony of these Witnesses 585. The third is we ought to believe them and heartily embrace the Christian Faith 589. no excuse for those that do not 593. This is as certain a way of knowing things as any other 598. These Witnesses greater than any other 602. The Christian way to belief 608. The plain account of our Faith 609. The fourth Use we are to make of this Testimony 613. Obedience the necessary consequence of Faith 614 615 c. All these Witnesses call for it 617 c. The Devils will shame us if we hearken not to them 622. The fifth concerning the power of the Christian Faith to baffle all temptations 629. First the hatred of men 631. Secondly troubles and calamities Ib. 632 c. Thirdly the lust of the flesh lust of the eyes and pride of life 634 c. How inviting the voice of these Witnesses is 639 c. The sixth concerning the power of this Faith to make us do our duty chearfully 645. Christ's Commandments not grievous 646. According to our faith so is our strength 648. The unreasonableness of mens complaints of Christ's yoke 650 651. What fancy will make men do 653. Faith therefore is more powerful 654. We ought now to be Christ's Witnesses by our good lives 655. So the ancient Christians were 656. Whereby we shall convey this Faith to posterity 657. Wickedness the cause of Infidelity 658. A Prayer 659. ERRATA PAge 635. line 15. read signifies that sort p. 636. l. penult r. which is a thirst p. 637. l. 18. r. seeks p. 641. l. 24. r. temptations p. 642. l. 12. r. ever p. 643. l. 10. for desire r. defie p. 645. l. 14. for yet r. yea p. 654. l. 2. for him r. us 1 S. JOHN vââ 7 8. For there are three that bear witness in Heaven the Father the Word and the Holy Ghost and these three are one And there are three that bear witness in Earth the Spirit and the Water and the Bloud and these three agree in one PART I. CHAP. I. An Introduction to the Ensuing Discourse shewing the Scope of it IT is not my design in this Discourse to explain and establish the Doctrine of the Holy Trinity which several great Writers have inferred with much appearance of reason from the remarkable difference there is between those words whereby S. John expresses the Unity of the first three witnesses and those whereby he expresses the Unity of the last But to settle the Faith and Hope of Christian Souls in the Lord Jesus which is the true scope of the Apostle in this part of his Epistle though in no Treatise that I have met withal it hath from hence been distinctly and fully represented That this is the drift of the Apostles Discourse and ought to be the intention of mine will be very apparent if we go but back so far as the fourth Verse of this Chapter and from thence take our rise for that Argument which I purpose to pursue To know that we are born of God and so shall be his Heirs is a thing in which above all others we are most highly concern'd That we may have therefore a certain character of one divinely descended S. John lays down this General mark of him whereby he may be known that Whatsoever is born of God overcometh the World By this a Christian is to be tried and hereby he discovers himself what he is whether the child of God in name only or in deed and in truth If when he meets with any thing in this world that would seduce or affright him from his duty he not only defies it and sets himself against it but makes it yield to his resolution of stedfast obedience to God's Commandments which every man he says in the foregoing verse that loves God will certainly keep and not think them grievous neither
manner to testifie to the truth XIII Which was very much justified likewise by all that passed before this from the time that the Sanhedrim had judged him worthy of death In the whole process against him before his condemnation to the Cross there were the plainest marks of his innocence and it may justly be reputed a notable testimony to him that their very charge against him cleared him and that he who gave judgment upon him declared all along he did not deserve it Which will make it worthy our consideration I think if I give you as brief a relation as I can of all those passages which were preparatory to his Bloudy death after the Chief Priests had bound him and led him away and delivered him to Pontius Pilate the Governour of Judea Who as soon as he had examined him whether he was the King of the Jews and received our Saviours answer that he was xxvii Matth. 11. presently discerned that it was no Earthly Kingdom as the Jews would have had him believe to which he pretended and that he did not at all intend to intrench upon the Roman rights as you may see evidently if you mind what follows this in S. Luke xxiii 4. Then said Pilate to the Chief Priests and to the people I find no fault in this man This netled them very much to hear him pronounced innocent whom they had judged guilty of the highest crime and therefore they began with more than ordinary fierceness to endeavour to make good their charge and said he stirred up the people to sedition which was an argument had it been true that he affected a Kingdom in this world which would have been prejudicial to Caesar teaching throughout all Jewry beginning from Galilee to Jerusalem ver 5. But Pilate so little believed that his Doctrine tended to the raising sedition that to be rid of any further trouble he lays hold on that word Galilee where they told him he began to preach and sent him to Herod the Tetrarch of that Country who was at that time at Jerusalem ver 6 7. But he was soon weary of the business and remitted him back to Pilate arrayed in a gorgeous robe ver 10 11. as much as to say that he could determine nothing but that he was a ridiculous Monarch a mock-King nothing else Being returned to Pilate He received from him many testimonies of his innocence notwithstanding that he affirmed he was a KING and Pilate devised by sundry means to deliver him because as he told them neither He nor Herod could find any fault in him which should make him worthy of death xxiii Luke 13 14 15. First of all he gives them their choice but plainly showed that his inclinations were to dismiss Jesus whether he should release him or a notorious villain who had committed murder in an insurrection ver 17 18 c. And when they most ungratefully preferred that seditious murderer before him who had given life to so many among them Pilate was disposed still to favour him by reason of an admonition he received from his wife at this very instant when he was set down again in the Judgment-seat to have nothing to do in the condemnation of so righteous a person for she had suffered so many things and been disturbed with such troublesome thoughts in her sleep about him that she was confident he would suffer much if he were guilty of his death xxvii Matth. 19. This startled him so much that he laboured more than before to set him at liberty He asked them indeed which was unbecoming a Judge what he should do with Jesus which is called CHRIST ver 22. as if his accusers not He were to determine his punishment But yet he askt them again and again no less than three times Why what evil hath he done for he protested he found no cause of death in him xxvii Matth. 23. xxiii Luke 22. In which last place you may read that having declared his innocence he next of all contrived how to appease their blind rage only by giving him the chastisement of scourging Which S. John tells us was bestowed on him xix John 1. and that the souldiers also added some ridiculous ensigns of royalty which they put upon him to expose him to the greater scorn and made a mock-proclamation saying Hail King of the Jews ver 2 3. This Pilate imagined would have given satisfaction to their wrath and therefore went forth again ver 4. to let them know that he found no fault in him But they might see that he had rendred him so contemptible that no body hereafter would follow him as their King For he brought him forth in that ridiculous dress into which the souldiers had put him ver 5. and bid them look upon him whether he was not despicable enough That seems to be the meaning of those words that follow Behold the man See what a poor despicable person they have made him You need not fear that such a man will do you any harm for there is nothing of royal Majesty in him more than this which you laugh at But they would not be content with this contempt which was put upon him their malice was implacable and nothing would suffice them but to have him crucified Which at the instigation of the Priests was demanded by the rabble who bawled as loud as ever they could saying Crucifie him crucifie him ver 6. As much as to say Go on sir thou hast begun well proceed to finish the execution For scourging used to go before Crucifixion as S. Hierom observes upon xxvii of S. Matthew It was appointed by the Roman Laws that they who were crucified should first be scourged The Jews themselves who were taken in the siege of Jernsalem by Titus five hundred commonly every day sometimes more were first miserably lasht and as it were crucified before-hand with great torments and then fastned to a cross over against the wall of the City as Josephus * Lib. 6. c. 12. relates in his Book of the Jewish war By a just judgment of God they themselves suffered that from the Romans which they had made our Saviour suffer unjustly by the same hands For they never left their yelling against him and beseeching the Governour not to leave off thus till Pilate bid them do the rest themselves if they would for he had rather it should be their act than his Take ye him faith he and crucifie him for I find no fault in him ver 6. One would think that the very manner of this speech was a sufficient declaration of the Governours mind beside that he again repeats it that he saw no pretence for the putting him to death But yet they continue to press him with an obstinate violence to gratifie their desires And since they saw there was no good to be done as we say in this way wherein they had hitherto prosecuted him they form a new endictment against him and tell Pilate ver 7. that