I referre the Reader to that in 1. Corinth 2.14 But the naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Now if he cannot know them then much lesse can he interpret them And to that in Marke 4.11 But to them that are without all these things are done in parables And to that in Reuelation 5.3 And no man in heauen nor on earth nor vnder the earth was able to open the booke nor to looke thereon Hence it is that the booke of Iob is termed a Parable Iob 27.1 Because indeede both it and the rest of holy Writ is no other but a very Riddle or Parable vnto the naturall man Hence it is that the Eunuch acknowledged that he was not able to vnderstand what he read without a guide Acts 8.31 And hence it is why so many thinking to vnderstand Scripture by the strength of their owne wit or learning fall into grosse and damnable heresies Obiection If any here shall obiect Yea but do we not see many carnall Ministers who by their gifts and learning are able notably to interpret the Scriptures Answ We deny not but carnall men may be enabled to interpret Scripture but then it is not by their owne carnall reason or meere naturall helps but either by the ministeriall spirit which may be giuen to a carnall man as it was vnto Iudas or else by the helpe of other holy Bookes which haue bene penned by such as haue bene spirituall indeed Obiection To what end then may some say should carnall persons reade the word seeing they cannot interpret or vnderstand it Answ Yes it is necessarie for euery man to reade the Scriptures but he must not trust to his owne natural conceits for the vnderstanding thereof he must reade and he must get spirituall helpes but especially he must desire the assistance of Gods Spirit for the vnderstanding of that which he readeth Vse The consideration hereof may serue to humble the learnedst men in the world for suppose thou hadst as much learning as euer had any naturall man yet behold here thou comest short thou art not able with all thy Hebrue and Greeke and Latine with all thy Logicke Philosophie and Rhetoricke to vnderstand this holie Booke I meane the Scripture This Booke surmounteth thy deepest and sharpest reason Vse It serueth also to reproue the presumption of many carnall persons which will wrest the Scriptures to their owne sence though they haue no other warrant for their interpretations but onely their owne naturall reasons Oh consider thou vaine man thy owne interpretation is vaine no prophecie is of priuate interpretation Thou must haue a better wit then thine owne whereby to be enabled to interpret Scripture or else thy presumption is vaine Vse This sheweth also what necessitie we haue to vndertake reading with prayer Reade we may but to vnderstand we cannot without the assistance of Gods Spirit Let vs therefore earnestly craue his assistance vpon all assayes Reading is sanctified by prayer Vse This teacheth vs likewise to see the necessitie of Ministers The Church of God hath need of an interpreter one of a thousand as Iob speaketh in his thirtie and third chapter How shall the people vnderstand without a guide They may reade and beate their braine but vnlesse they haue a guide they may come short of sound vnderstanding Vse Further it must teach euery one that haue any ability to vnderstand the Scriptures aright to giue the glorie to God if his Spirit had not assisted thee and taught thee thou couldst neuer haue attained the knowledge thou hast though it may be it is but weake in comparison of that which thou must labour for Vse Lastly this teacheth that we must giue no further credit to the glosses and interpretations of Councels and Fathers then we finde them agreeable to the rest of the Scriptures No man though neuer so learned can interpret Scripture further then he is assisted by the Spirit And that assistance which the Spirit giueth is light from the rest of the canonicall scripture Therefore as any is able to confirme their interpretations by scripture so farre we are to giue credit vnto them and no further Knowing this first Whence note that Doctrine None ought to be ignorant of this truth to wit that no Scripture is of priuate interpretation yea euerie one ought to know this in the first place or as a thing most necessarie to be knowne Reason And why first because it is a fundamentall point what point is there of greater consequence in Diuinitie then this concerning the interpretation of Scripture Now we must not be ignorant of fundamentall points Hebr. 5.12 Secondly because if we be ignorant of this truth we may easily be deceiued by Papists and others which wil be readie to obtrude vpon vs the priuate interpretations of the Pope and popish Councels I call their interpretations priuate because they come from their owne braine and inuention without warrant from the word of God Thirdly we must not be ignorant of this because it is written aforetime and whatsoeuer was written aforetime it was written for our instruction as the Apostle speakes Rom. 15.4 Vse This makes against Papists and others which are ignorant of this first point of Religion and therefore are readie to receiue the priuate interpretations of men concerning the Scriptures as of the Pope and others which are of an erronious spirit Vse If any shall here demaund How they may come to know that the Scripture is not of priuate interpretation The way to know it is first to know the words of this Text and to beleeue them Secondly to pray God to conuince our consciences of the truth of them that so we may beleeue them Thirdly to consider that the whole Scripture was giuen by the inspiration of God and being so then it must needs follow that none but God knoweth the meaning of them or can interpret them Vse In the next place let vs examine whether we know this necessary truth or no. And it may be tried by these signes and markes First if we beleeue not euerie interpretation but first trie it by the Scripture whether it be sound or no. Secondly if we depend not vpon the persons or gifts of men but haue maine respect to that which is written Thirdly if we be iealous of our owne interpretations and giue no further credit to them then we finde them agreeable to the written word Fourthly if we neuer reade the word but we still desire the assistance of Gods Spirit for the vnderstanding of the same Lastly let such as know that the Scripture is not of priuate interpretation be thankefull vnto God for this knowledge For how many be there in the world especially amongst seduced Papists which are ignorant of this point and being ignorant greedily imbrace priuate
interpretations and idle inuentions to their owne perdition or destruction Prophecy came not by the will of man That is the Prophets in old time did not according to their priuate conceits deliuer their owne inuentions in preaching rhe Prophets were not like vnto such rash teachers which preach that for doctrine which comes first to the tongues end c. The point hence to be noted of vs is that Doctrine The Scriptures are not the inuention of man They were not excogitated or inuented in pollicie to keepe men in awe as infidelious Atheists affirme They came not neither were they brought in by mans wit or wisedome So saith the Text. For the further proofe I referre the Christian reader to that in Gal. 1.11 But I certifie you brethren that the Gospell which was preached of me is not after man for I neither receiued it of man neither was I taught it And to that in 1. Cor. 2.4 And my speech and my preaching was not with entising words of mans wisedome Reason And the truth is such is the mysterie of the word such is the godly simplicitie such is the power such is the stile that it is impossible it should be inuented by man Neuer man spake as this word speaketh Secondly the penmen of the Scripture were vnlearned and plaine men some of them being heardmen and gatherers of Sycamore fruite as was Amos 7.14 Others of them being fishermen as were the Apostles Therefore it is neither likely nor possible that they should inuent such writings as the Scriptures are by their owne braine Vse Let this therefore teach vs not to receiue the word as the word of man respecting of it according to the person or qualitie or wisedome of him that doth deliuer it It is not to be valued according to any mans worth Let it also teach vs to abhorre all Atheisticall thoughts which call into question the authoritie of Gods word Holy men of God In which words three points concerning the Prophets and Apostles may be obserued First that they were but men Secondly that they were men of God Thirdly that they were holy men That Doctrine The Prophets and Apostles were men and nor Gods or not Angels It is euident not onely out of this place but also by their owne confessions in other places Isay confesseth himselfe a man of vncleane lips Isay 6.5 In like manner Barnabas and Paul acknowledged themselues to be men of like passions Acts 14.15 And Peter saith to Cornelius falling downe vnto him Stand vp I my selfe also am a man Acts 10.26 Reason Yea if they had not acknowledged it yet reason would haue proued the truth of the point For first they were chosen from amongst men Acts. 1.21 Of these men which haue companied with vs all the time that the Lord Iesus went in and out amongst vs must one be ordained as a witnesse c. Secondly they had humaine frailties which proued them also to be men what imperfections were there in Moses in Dauid in Ionas and in all the Apostles I will not stand to relate them being manifest vnto all such as are conuersant in the Scripture Obiection If any shall obiect that in Exod. 7.1 I haue made thee a God vnto Pharaoh I answere The meaning is I haue made thee in stead of a God as it is also explaned Exod. 4.16 Thou shalt be in stead of a God to Aaron Obiection If any obiect further that Gods Ministers are tearmed Angels diuers times in the 7. Epistles written to the 7. Churches Reu. 2. and 3. I answere It is true Gods Ministers are Angels by office but not by nature Vse We must not therefore wonder much lesse be offended if we reade or heare of the humane frailties of the Prophets and Apostles Alas they were but men as well as we let vs rather take occasion to admire the power of God who wrought so great things by such fraile instruments Secondly it must teach vs not to worship the Prophets and Apostles and much lesse other Saints which are inferiour vnto them Remembring they are but men Thirdly It must teach vs not to stumble if we finde humane frailties in the very Ministers Alas remember we be but men yea let it teach vs also not to dote vpon the persons of the Ministers Let vs not reioyce in men let vs not thinke of men aboue that which is written 1. Cor. 4.6 I speake not this to cloake or excuse grosse sinnes in Ministers or to maske them with the colour of humaine frailties Neither doe I speake to derogate any thing from that reuerent opinion which people ought to haue of reuerent Ministers God forbid I should But to teach vs in these things to vse a godly moderation in our iudgements Holy men of God The next point to be considered concerning the Prophets and Apostles is that Doctrine They were men of God Thus they were acknowledged in diuers places as in 1. King 13.1 Behold there came a man of God to him saying c. And so in my Text. Reason And thus they were fitly tearmed First because they had their calling from God Gal. 1.1 Paul an Apostle not of man neither by man but by Iesus Christ and God the Father which raysed him from the dead Secondly because they stood mainly for God ayming to promote his glory in all things Ro. 3.4 Let God be true and euery man a liar Thirdly because they were excellent men euen as the great and excellent Cedars are tearmed Cedars of God in the Hebrew Psal 80.10 So are the Prophets and Apostles called men of God because they were excellent men Vse Let this teach vs to respect the writings of the Prophets and Apostles aboue all other writings for these men were men of God yea they were so called by a kinde of excellency None were men of God in comparison of them Secondly let it teach vs not to nick-name Gods Ministers The Spirit of God can vouchsafe here to giue them a reuerent name as we see men of God Thirdly let it teach vs Ministers to carry our selues not as sonnes of Belial but as men of God Let vs endeauour to walke worthy of those Titles which the holy Ghost doth giue vnto vs in the Scripture What auaileth it my brethren to haue a name to liue and in the meane time to be dead Reuelation the third chapter and the first verse Holy men of God The third and last thing to be obserued concerning the Prophets and Apostles is that Doctrine They were holy men And the truth of this point is manifest by these places of Scripture following Luke 1.70 As he spake by the mouth of his holy Prophets Ephes 3.5 Which in other ages was not made knowne to the sonnes of men as it is now reuealed vnto the holy Apostles and Prophets by the Spirit Acts 3.21 Whom the heauens must receiue vntill the times of restitution of al things which God hath
likely to come vpon thee sodaine destruction 1. Thess 5.3 Secondly this may serue to teproue such as immoderately do seeke after wealth being as vnsatiable in seeking riches as if they esteemed themselues and their children to be immortall or as though they were to prouide for an earthly eternity O vaine man thou art busying thy selfe to lay vp for many yeares whereas it may be this night following thy soule may be required of thee and then whose shall these riches be which thou hast gathered together with the losse of thy saluation If thou shalt say I shall leaue my riches to my children I answer But God may possibly cut off thy children also as sodainely as thy selfe Or say that thy children shall liue long to enioy thy riches yet what ioy will it be vnto thee to thinke when thou art in hell I haue left rich children vpon the earth and for prouiding for them superfluities I haue brought vpon my selfe this eternall torment Vse 2. Secondly as this doctrine serueth for reproofe so it serueth for instruction For first it should teach vs not to deferre our repentance but whilest it is called to day we ought to turne from the power of Satan to God and that with sound humiliation But thou wilt say I can do this soone enough when I am old But consider with thy selfe Art thou sure to liue vntill thou beest old hast thou a lease of thy life Or suppose thou couldst be assured that thou shouldst liue vntill thou be old yet how knowest thou that God at that time will giue thee repentance Vse 3. Thirdly this doctrine may be matter of consolation First vnto such as endure banishment imprisonment pouerty sickenesse or any other affliction They must thinke that their afflictions cannot be long because their liues are but short They shall not need desperately to make away themselues before the time God will take them away soone enough by one occasion or by another Secondly it may be matter of comfort vnto all such as beleeue for now is their saluation nearer then when they beleeued Thou art here this yeare thou mayest be aduaunced into heauen before the next Thou art here this weeke thou mayest be with Christ before the next Yea thou art here to day thou mayest be in blisse before to morrow Knowing that shortly c. As though he should say Seeing I know that I shall not remaine long therefore I write vnto you this Epistle endeuouring while I am with you to doe the best good that I can and the rather because I shall not long continue The doctrine hence is this namely that Doctrine The consideration of shortnesse of life ought to be an especiall spurre or motiue to prouoke all Christians as well people as Ministers to double diligence in well doing Thus Salomon writ the booke of Ecclesiastes in his old age Thus Paul writ diuers of his epistles when he was aged Thus Christ himselfe exercised his ministerie wrought miracles and did all his great wonders in the three last yeares of his life Why were these so diligent at the last but because they considered they were not long to continue As Christ also himselfe doth acknowledg Iohn 9.4 I must worke the workes of him that hath sent me while it is day the night cometh wherein no man can worke Reason And there is great reason that men should bestirre themselues especially towards their latter end for they must either then worke or neuer they must either then doe good or else hereafter it will be too late according to that in Iohn 12.35 Walke while ye haue light lest the darkenesse come vpon you Vse This serues to reproue them which purpose to liue idly when they are growne old not considering that approaching of death should be a motiue to greater diligence in doing good Secondly let this serue to stirre vs vp both Ministers and people to be more diligent in our places to glorify God Let vs thinke we haue none of vs all to abide here long and when we shall be gone we shall not haue liberty to returne to dispatch any thing which we haue left vnperfected Therefore since with Peter we must shortly lay downe this Tabernacle let vs stirre vp our selues to more diligence in well doing Thou which art a Minister dost thou thinke that thou shalt not liue long Be the more diligent in preaching and writing Thou which art an Officer dost thou thinke or know that thou shalt not long continue in thy office Be the more carefull to doe good in it that little time thou shalt continue Thou which art a priuate Christian art thou perswaded that death approcheth Therefore worke out thy saluation with feare and trembling glorifie God what possibly thou canst and whilest thou hast yet oportunity doe as much good as thou canst especially to the houshold of Faith I know How did Peter know that he was not long to continue Not by the course of nature feeling himselfe to decay but by expresse speech from Christs owne mouth in Iohn 21.18 But when thou shalt be old thou shalt stretch forth thy hands and another shall gyrd thee and in verse 1. This spake he signifying by what death he should glorifie God Now obserue here Christ told Peter before hand that in his old age he should suffer a violent death and Peter gaue such vndoubted credit to the words of Christ that he saith I know that I shall shortly lay downe this Tabernacle as our Lord Iesus Christ hath shewed to me I know The doctrine is this viz. That Doctrine euery man both Ministers and people ought to be infallibly perswaded of the truth and veritie of Gods word If Christ saith it we may and ought to say by Faith We know it to be true Thus it was with Martha Iohn 11.24 I know he shall rise againe at the last day Now how did Martha know that her brother should rise againe but by the word and Spirit of God The like we see in the whole Church 2. Cor. 5.1 We know that if this Tabernacle be dissolued c. Now how did the Church know this future glory but by the word The like we see in Peter elsewhere as in the third chapter of this second epistle the third verse Knowing this first that there shall come in the last daies scoffers Now how did Peter know this but by the word and Spirit Many other examples might be alledged but these may suffice sor the proofe of the point Reason And indeede we haue great reason to be infallibly perswaded of the truth and veritie of Gods word First because God is not as man that he should lie he is truth it selfe he cannot lie Therefore what he speaketh it is infallibly true Secondly because the word hath beene proued to be an vndoubted truth from generation to generation it was neuer found contrary and therefore we haue no reason to call the truth of it into
tooke Gen. 32.40 The drought consumed him by day and the frost by night and the sleepe departed from his eyes Thus the good woman spoken of in Prou. 31. was a true Christian and behold she seeketh wooll and flaxe and worketh willingly with her hands yea she riseth whilst it is night and eateth not the bread of idlenesse Pro. 31.13.15.27 Thus Paul was a Christian Minister and he laboured more aboundantly then they all 1. Cor. 15.10 A Christian hath a double calling to follow First his generall calling as he is a Christian Secondly his particular calling as he followeth this or that trade of life and this double calling will not suffer him to be idle he may haply want worke in his particular calling at some times but he can neuer want worke in his generall calling he shall haue enough to do to worke out his saluation though he worke day and night therefore a true Christian cannot be an idle person Obiection But some possibly may obiect that in 2. Thes 3.11 I heare saith Paul that there be some which walke disorderly amongst you and worke not at all Answer Such indeede were amongst the Thessalonians but they were not of them Or secondly we deny not but a true childe of God may for a time be ouertaken with idlenesse as he may be ouertaken with other sinnes but idlenesse doth not raigne in him Vse This serues to discouer many to be no true Christians as first many of our gentry which follow no calling but spend their precious time idly and scandalously Secondly our common beggers which cast off all labour and liue by begging Thirdly vsurers which cast off their lawfull callings and liue by vsury Fourthly stage-players and cheators and drunkards and harlots with many others which follow no lawfull imployment These are no true Christians as appeareth by their idlenesse Secondly this may serue to excite vs to auoide idlenesse as we desire to approue our selues true Christians let vs alwayes be found either in our generall or particular calling and that for these reasons First because idlenesse is one of the very sinnes of Sodom Ezek. 16.49 Secondly because it is the breeder of other sinnes 1. Tim 5.13 Thirdly because it bringeth pouerty by a iust iudgement of God Pro. 24.34 And lastly because it bringeth damnation as appeareth by the foolish virgins which were found sleeping Math. 25. Nor vnfruitfull The best Greek copies reade it thus though there be some bookes which reade it otherwise The lesson hence to be learned is this viz. that Doctrine as a true sanctified Christian is no idle person so he is not barren vnfruitful He is like a tree planted by the riuers of waters which bringeth forth fruit in due season Psal 1. yea such as are planted in the house of the Lord shall flourish in the courts of our God they shall still bring forth fruit in old age Psal 92.13.14 And the wisedome which is from aboue is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits Iam. 3.17 Thus the Macedonians were true sanctified Christians and their deepe pouerty abounded to their rich liberality 2. Cor. 8.2 The like may be said of Iob in his 31. chapter and of Cornelius Acts. 10.1.2 and of Dorcas Acts 9.39 and of Zacchaus Luke 19.8 and of the poore widdow which cast in all her liuing into Gods treasury Mar. 12.34 and of the good women which followed Christ from Galile ministring vnto him Mat. 27.55 Reason And indeede it cannot be but a true Christian must be fruitfull First because Christ is his roote Rom. 11.18 Secondly because God the Father is his planter Esay 5.2 Vse This may serue to discouer many that make shew of religion not to be true sanctified Christians because they are barren and vnfruitfull their vnfruitfulnesse argueth their vnsoundnesse but let all such remember the barren fig-tree which Christ cursed and let them tremble Secondly It may serue to excite euery one of vs to fruitfulnesse Let vs bring forth fruits worthy of repentance Math. 3.8 Let vs haue our fruit vnto holinesse Rom. 6.22 Let vs be filled with the fruits of righteousnes Phil. 1.11 Let vs offer the sacrifice of prayse to God continually that is the fruit of our lips giuing thanks to his Name Heb. 13.15 And to distribute or communicate let vs not forget for with such sacrifices God is well pleased Heb. 13.16 They make you Whence obserue and note that Doctrine grace in the childe of God is the cause of painfulnesse and fruitfulnesse Of painfulnesse thus Paul was besides himselfe as it were in the seruency and labour of his ministery because the loue of Christ constraineth him 2. Cor. 5.14 Thus Noah moued with feare prepared the Arke Heb. 11.7 Thus Ieremiah was constrained to preach by that fire of grace which was within Ier. 20 7. Thus Peter and Iohn could not but speake the things which they had seene heard being moued by the Spirit of God within them Acts 4.20 And this puts a difference between the painfulnesse of worldlings of Christians Worldlings are moued to painfulnesse for greedinesse of gaine or the like but Christians by the motion of grace become painfull the one sort are moued by an outward cause the other by an inward Secondly as grace is the cause of painfulnesse in the childe of God so it is of fruitfulnesse For what moued Rahab to receiue the Spies and to hide them from the rage of their enemies but faith Heb. 11.31 What moued the good Samaritane to take care of the wounded man Luke 10.33 but his inward compassion What moueth the good man to lend Psal 112.5 but mercie and louing fauour And this also serues to put difference betwixt a true Christian and an hypocrite For an hypocrite doth all for an outward cause to wit to be seene of men but a true Christian doth that which he doth in sinceritie and by the inward motion of grace In the knowledge of our Lord Iesus Christ The knowledge of Christ consists mainly in those things first in knowing him to be very God secondly to be very man thirdly to be God and man in one person fourthly to be the second person in the Trinitie equall to the Father fiftly to be conceiued by the holy Ghost borne of the virgin Mary and so as followeth of him in the Creed sixtly to know him to be the true Messiah to be the onely Sauiour to be a King to rule ouer vs a Priest to offer Sacrifice for vs and a Prophet to instruct vs seuenthly to know him experimentally to know the working of his Spirit the vertue of his death buriall resurrection ascension mediation and the like This is the chiefe knowledge of all others as the Apostle acknowledgeth Philip. 3.8 yea it is eternall life Iohn 17.3 And Paul himselfe desired to know nothing but Iesus Christ and him crucified 1. Corint 2.2 Yea if a man knew
was such maiestie in his workes especially in his myracles as that it did amaze and astonish the spectators according to that in Luke 8.56 And the parents were astonished It is meant of Iairus and his wife that they were amazed when they saw their daughter raysed from death to life Thirdly there was such Maiestie in his gesture and countenance as that when he spake vnto the multitude which came with swords and staues to take him and said vnto them Whom seeke ye I am he they fell backward Iohn 18.6 Fourthly in his transfiguration there was that Maiestie in his countenance as that his face did shine as the Sunne Math 17.2 Question If any shall demand whence this Maiestie in Christ came Answ I answere It flowed from the diuine nature which was in him For euen as the soule within is the cause of beauty and grace in the countenance in men euen so the diuine nature was the cause of Maiestie in Christ Vse Let this teach vs to admire Christ for if he was maiesticall in his humbled estate how great is his Maiesty now in his exalted estate Yea let it teach vs to long for the appearing of Christ and to desire to be with Christ that we may behold his glory which the Father hath giuen him Iohn 17.24 And secondly let it arme vs against the scandall of the crosse For what though Christ for our wretched sinnes was humbled or rather humbled himselfe to the base death of the crosse yet there was that Maiestie in him which was more of value to credit him then there was indignitie in the crosse to debase him We were eye-witnesses Or as it is in the originall We were made beholders of his Maiestie Hence obserue that as there was Maiestie in Christ Doctrine so it was in some measure visible the beames of Christs splendor were not alwaies obscured by the veile of his flesh but they did sometime shine forth and appeare For the proofe of this point I referre you to that in Iohn 1.14 And the word was made flesh and dwelt amongst vs and we beheld his glory the glory as of the only begotten of the Father full of grace and truth And that in 1. Iohn 1.2 The life was manifested and we haue seene it And vnto these may be added that in 1. Tim. 3.16 God was manifest in the flesh Quest But vnto whom was Christs Maiestie thus manifest or visible Answ Surely not to all for He was in the world and the world was made by him and the world knew him not Iohn 1.10 Yea some were so blinde as that they were ready to say What is thy beloued more then another beloued Cant. 5.9 And Herod when he saw Christ he despised him or set him at nought Luke 23.11 Yea the Princes of this world knew him not 1. Cor. 2. But the Maiestie of Christ it was especially manifest vnto such as were effectually inlightened according to that in Iohn 10.14 I am the good shepheard and know my sheepe and am knowne of mine Note I doe not deny but that this Maiestie of Christ was visible also to the diuels I know thee who thou art Mark 1.24 and also vnto wicked men so farre as to amaze them with a suddaine glimpse as it is said of the prophane multitude Marke 1.26 That they were all amazed in so much that they questioned among themselues saying What thing is this what new doctrine is this for with authoritie commandeth he euen the vncleane spirits and they doe obey him But it was effectually visible to none but to Gods elect Vse The vse of this point may be to conuince the world of palpable blindnesse in that they could not behold the Sunne when it shined Christ was the Sunne of righteousnes and his glory was visible and how many were there notwithstanding that knew not his presence Secondly it must serue to confirme our Faith concerning Christs diuine nature that truth which we beleeue concerning the godhead of the Lord Iesus it was visible and apparent in the times wherein he liued yea it was visible in some measure to his very enemies and much more to the Church of God Thirdly it must teach vs to desire that our eyes may be annointed with eie-salue that we may still behold the Maiestie of Christ in his word in his workes The Maiesty of Christ is still visible especially to the eye of Faith as Peter and they that were with him in the mount beheld Christs glory with corporall eyes so euery beleeuer may at these daies see Iesus crowned with glorie and honour by the eye of Faith Heb 2.9 Fourthly this argues that the Maiestie of Christ is much more visible now especially in heauen For if the Sunne shine bright at some times in a cloudy day how much more when these cloudes are despelled Eye-witnesses Whence we may note that Doctrine The Apostles had thorough knowledge of the truth of those things which they did write and preach They were eye-witnesses and eare-witnesses This is that which Iohn saith in his first Epistle and first Chapter and third verse That which we haue seene and heard declare we vnto you And in the first verse of the same Chapter That which was from the beginning which we haue heard which we haue seene with our eyes which we haue looked vpon and our hands haue handled of the word of life declare we vnto you Hence it is that Luke tearmeth the Apostles eye-witnesses also in his first Chapter and second verse Obiection If any shall obiect that to be an eye-witnesse or an eare-witnesse is not sufficient to proue the certainty of a thing because the senses may be deluded Saul thought he saw Samuel risen from the dead and that hee heard him speaking to him when he was meerely deluded Answer Truth it is that the senses indeede may be deluded but it was not so with the Apostles for they did not only see with their eyes and heare with their eares but they had withall the testimony of Gods spirit to assure them that their senses were not deceiued and they had the gift of Faith whereby they had power to see more deeply into things then that they could be deceiued Vse Let this therefore teach vs to be assured of the truth of the Gospell it is deliuered not by heare-say but by them which were both eye-witnesses and eare-witnesses of the same The Gospell is no deuised fable but a known demonstratiue manifest truth Vse Let this also teach vs that are Ministers of Gods word to be well assured of the truth of that which we deliuer for doctrine to the Church of God For though we cannot say with the Apostles that we were eye-witnesses or eare-witnesses of the Gospell it selfe yet let vs alwaies be able to say we are assured that that which we doe teach it is firmly and truely grounded vpon the canonicall Scriptures yea it is to be