the Apostle or to giue place as in Dorcas who by a word of the Apostle was raised to life beeing dead By thâ—se meanes the Lord put into the hands of the Apostles great power to giue witnesse of the resurrection of Christ. The third thing is By what meanes they witnessed or gaue testimonie to Christ. Answ. Because they were to be authenticall and faithfull witnesses to all the world and that both in the age wherein they liued as also in all the succeeding ages to the end of the world therefore was it necessarie that they should giue witnesse two waies 1. By zealous and painfull preaching by voice while they liued 2. Euen after their death by the holy doctrine left behind them in their workes and writings and thus doe they still remaine publicke witnesses to vs on whom the ends of the world are come Doctr. Hence obserue that the office of the Apostles was to giue testimonie vnto Christ after a peculiar manner Act. 1.8 When the holy Ghost shall come vpon you yee shall be witnesses vnto mee both in Ierusalem Iudea Samaria and to the vttermost parts of the earth I say they were to be witnesses after a peculiar manner for these reasons 1. To distinguish their witnesse from ours who are ordinarie Ministers for euery Minister is called of God to giue witnesse to Christ but properly to speake they are rather preachers and publishers of things witnessed then witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or earewitnesses nor such sensible witnesses as they were for this is an Apostolicall speach and manner of preaching not deriued to ordinarie pastors and teachers to say That which we haue heard and seene and our hands haue handled that we testifie vnto you 2. They were all faithfull witnesses and faithfull men endued with faith and full beleefe of the things they wrote and testified as all ordinarie Ministers are not Whence the Evangelist Iohn professeth of them all that they knew the testimonie to be true True for the matter for they deliuered the whole counsell of God and kept nothing backe that was fit to be knowne and true for the manner they all speaking as they were mooued by the spirit of God and therefore exempted from all error in their witnesse as we are not 3. And hence followeth that their witnesse is to be beleeued as infallible beeing the witnesse of such as with their eyes saw his Maisstie who did not at any time deliuer any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinarie Ministers are so farre to be beleeued as they consent with these and so farre as they testifie no other thing then what these oculate witnesses haue left in writing Obiect But Christ needeth not the witnesse of any man hee hath a greater witnesse then Iohn or then any Apostle therefore there is no vse of the Apostles witnesse Answ. Christ hath indeed three greater witnesses then the witnesse of all his Apostles namely 1. His Father that sent him beareth witnesse of him 2. The Scriptures if they be searched testifie of him 3. His workes that hee did beare witnesse of him but yet howsoeuer in regard of himselfe hee need no other testimonie of man that we might beleeue and be saued hee vseth the witnesse of men of Iohn and the Apostles and of this diuine testimonie in the mouth of the Apostles may be said as Chriâ—â— did of the voice from heauen Ioh. 12.30 This voice came not because of mee but for your sakes Vse 1. From this doctrine we learne how necessarie a thing it is in causes of faith to leane vpon true and certaine thâ—ngs and not vpon tottring traditions or vnwritten verities which are the maine pillers of Popish doctrine Oh how good hath our God beene to this Church and Land of ours in giuing vs a surer word of the Prophets and Apostles to become a light vnto vs in a darke place and a sure ground whereon we may build the truth and certaintie of our faith and religion that we need not be carried about with euery wind of corrupt doctrine These witnesses beeing sensible faithfull and so extraordinarily assisted neither would nor could deceiue vs yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that liued at that time could easily haue confuted them And therefore as Moses when hee had written the booke of the law called all the people to be a witnesse of the truth of it euen so the Apostles writing the bookes of the Gospel and finishing them appealed to the men of that age for the truth of them as Iohn the last of them all in the last end of his booke saith wee know that is all this age knoweth that this witnesse is true 2. This Doctrine giueth vs direction how to carrie our selues to the present Ministrie for some man may say as the deuil once did Paul I know and Cephas I know but who are you Surely euen we are sent by Christ aswell as the Apostles Ephes. 4.11 Hee gaue some to be Apostles some Prophets some Pastors some Teachers Where it is euident that he that giueth the Apostle giueth the Pastor also We beeing then called by Christ to teach this doctrine in the Church whatsoeuer our owne vnworthinesse be yet to contemne vs shall be the contempt of Christ himselfe yet we beeing men subiect to error as they were not must hold vs to our rule which is Apostolicall doctrine for as the Apostles haue faithfully performed their parts so our part and dutie is faithfully to depend vpon them and then not to depend vpon or depart from vs is to depart from Christ and his ordinance We that are teachers reserue to euery Christian his priuiledge which is not to receiue euery thing from vs hand ouer head nor any thing at all on our bare words but to trie our spirits to search the Scriptures as the Bereans They haue or ought to haue their Bibles we wish them to looke and enquire there whether our doctrine be true or no and by this note shall they know it what it is according as we shall be able to shew the Apostles the eare or eie-witnesses of it for els are they not bound to beleeue it Let any man come with a coniecturall or probable truth or any traditionarie doctrine and cannot shewe which of the Apostles heard or sawe it in Christ no man is bound to beleeue it as necessarie to his saluation But if any come and can backe his doctrine thus from the Apostles it is all one as if the Apostles did vtter it Let euerie Minister if he would be beleeued tread in the steps of the holy Apostles and see he be able to cleare that all he speaketh be spoken in their language be seene with their eyes
their peace As a Preist sacrificed himselfe and offred vnto his Father a sweete smelling sacrifice of peace for them and as a Prophet fully deliuered from his Father the whole doctrine of peace and reconciliation Both these waies was Christ preached to the Israelites whereof for breuities sake we will for the present forbeare further discourse The second thing to be explaned is why was Christ preached our peace to the children of Israel first and why was that doctrine renewed to them from time to time by the hand and ministerie of the Prophets Answ. For three reasons 1. Because they were that seed and certaine family of whom the Messiah should descend and arise for which cause they were to obserue an accurate distinction of the tribes according to that ordinance and gouernment which God had established amongst them that they might not be deceiued in his person when he should in fulnesse of time appeare 2. Because God had chosen them to be a peculiar people he set them vp aboue all nations not only in many other prerogatiues but in this which was the cheife of all had they seene it that the Oracles of God was committed vnto them Hee gaue his lawes to Iacob his couenants to Israel hee dealt not so with euery nation Psal. 147.20 The Apostle Paul when he had reckoned a number of the Iewes aduancements aboue the Gentiles such as were their adoption couenant promises fathers he shutteth vp all with the cheife of all in these words of whom concerning the flesh Christ came Now as that was the first that he came of them so this is the next that he came vnto them alone first in the promises and types then in his person and appearance then in his doctrine and miracles performed in his owne person adde hereto that he came to them in his life and death and lastly he came first and alone to them in the Ministrie and miracles of his holy Apostles who must not goe into the way of the Gentiles nor turne themselues to other nations till the Iewes by despising that grace offred had made themselues vnworthy of life euerlasting the lost sheepe of the house of Israel must first be sought vp and therefore as Paul said it was necessarie that the word of God should first be spoken vnto them 3. That both Iew and Gentile might know that Christ came not by happe or chance or on the suddaine so as his comming might not be obserued but that he came for the time and for the manner according to the promises and predictions of old of which our Apostle is willing in these words to imply the accomplishment Whence we may note 1. the diuinitie of Scripture which foretelleth beforehand things which are to come to passe many hundreths yea some thousands of yeares after The thing that foretelleth things properly to come which haue no existence in any cause or signe must needs be of God Satan indeede can gesse at some euents but which haue some grounds in nature or experience or can foretell a thing to come which God hath reuealed to him or himselfe is made an executioner of as in Sâ—ul but to foretell a thing or euent meerely to come is proper to God Whence it necessarily followeth that the Scripture foreseeing that God would iustifie the Gentiles thorough faith that is a thing to come to passe almost 2000. yeares after must needs be of God Againe it followeth as necessarily that the Prophets in preaching and the holy penmen of God spake and writ as they were mooued by the spirit of God and directed by the immediate assistance of God and therefore could not erre in any thing for they foretold directly such things which both for matter and mâ—nner came to passe many yeares after Iacob in his will foretold that the Scepter should not depart from Iudah till Shiloh came this prophesie was not accomplished till aboue 17. hundred yeares after the prediction for not much aboue twentie yeares afore Christs birth Herod became king of Iudea killed the whole colledge of the Iewes called the sanhedrim wherein was the heire apparant of the Kings blood King Cyrus was named by the Prophet Isay an 100. yeares before he was borne and of him prophesied that he should build the Temple The worthy King Iosiah with his facts were declared 359. yeare before he was borne The Apostle Paul prophesied of the destruction of the Romane Empire and thereby the rising of the Antichrist which was not accomplished till about the yeare 47â— after Christ. For whereas the Romane Empire was deuided into Easterne and Westerne the Westerne which onely hindred the reuelation of Antichrist was in that yeare quite ouerthrowne and Rome it selfe taken by the Gothes and after this neuer had any Romane Emperour his seat of authoritie in Rome These and the like neither â—han nor angell could euer of themselues foretell and therefore the author and director of them must needs be God Secondly from hence also note the antiquitie of the gospel in that it was preached by the Prophets to the auncient Israelites and knowne for the substance of it not onely to the Apostles and auncient Christians and beleeuers but to the Patriarks and Prophets yea euen to Adam in Paradise to all whom Christ was preached the Lord of all and that blessed seede in whom all the nations of the earth were to be blessed This doctrine although it be called a newe Testament is no new doctrine Let the Papists make a vaine bragge of antiquitie and charge vs with a newe religion the truth is whereas the bodie of their doctrine was not knowne to the Prophets nor Apostles nor beleeuers for many hundred yeares after Christ our doctrine is that which God sent to the children of Israel and therefore is most auncient and true And to prooue this that I say we will goe no further then our text That doctrine which preacheth peace by Iesus Christ is the doctrine which was sent to Israel which we professe at this day but so is not Popish doctrine which preacheth peace not by Christ but by our selues our merits and satisfactions and peace by the Popes pardons bulls and absolutions and indulgences now these with other dependances thereon beeing the main points and pillers of their doctrine were neuer preached to the children of Israel by any Prophet nor euer by any of the Apostles to the Church of God but haue crept in one after another many hundred yeares since Christ and his Apostles Let their owne rule stand in force therefore with good will if we cannot plead antiquitie we will lay no claime to the truth Thirdly hence we note that there is but one way to saluation and this was declared to the children of Israel for substance as well as to vs who went to heauen by the same way which we doe There is but one Christ one pretious faith one and the same Gospel
preisthood of Christ is aduanced aboue all the preists that euer were who hauing receiued their office in time in time also ceased their office with their life but Christ his preisthood was not limited in any time but was euery way eternall They were many who succeeded one another because they were not suffred to endure by death But this man because hee endureth for euer hath no successor but an euerlasting preisthood They were made Preists after the law of the carnall commandement but hee after the power of the endlesse life that is hee was not made a Preist by the law namely ceremoniall which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacie of the word and oath of his Father which gaue him endlesse life and perpetuall duration so as neither death it selfe nor the graue could hold any dominion ouer him when they seemed to haue clasped him fast in their bands which yet were powerfull inough to haue held downe any or all other men in the world besides himselfe and the Apostle to the Hebrewes giueth a double reason why hee must necessarily outliue death it selfe the former because hee must not onely make a perpetuall oblation that need no repetition but also hee must liue euer to make intercession and that perpetually without which the Apostle implieth that hee had not perfectly saued his people This is most clearly prooued Rom. 8.34 It is Christ who died yea or rather which is risen againe who is also at the right hand of God and maketh requests for vs and Hebr. 9.24 Christ is entred into the very heauen to appeare now in the sight of God for vs which appearance of his in heauen with his merits hath the force of the most effectuall prayer that euer was The latter is that hee may not only make one offring for sinne as those Preists did many but that hee may alwaies liue to apply it as they did not and see that his people haue the benefite of it not only before God for the appeasing of his wrath but also for the purging of their consciences from dead workes to serue the liuing God as the same Apostle noteth Hebr. 9.14 and in the last place to bestow vpon euery beleeuer the spirit of faith whereby they may apprehend apply his sacrifice to their owne saluation Neither doth it any whit impeach the eternitie of Christs preisthood because foure thousand yeares almost of the world were passed before hee suffered for howsoeuer the execution of it was not all those ages after the beginning of the world yet the vertue efficacie and benefite of it reached to the first beleeuer that euer was in the world Adam himselfe whose faith in this seede of the woman saued him Abraham also saw his day and reioysed and the holy Ghost feareth not to call him the lambe slaine from the beginning of the world namely 1. in Gods counsell and decree 2. in the vertue and efficacie of his sacrifice 3. in regard of Gods acceptation of it for beleeuers 4. in the types and shadowes of it whereof the ceremoniall law was full And much lesse doth that hinder it from being eternall in that after the day of iudgement it shall cease when we shall stand no more in need of Preists or Sauiours for howsoeuer the execution of this office shall then cease yet the vertue and efficacie of it shall last for euer and euer 3. Hee must be also the perpetuall Prophet of his Church the vnchangeable Doctor of his Church the Apostle of our profession who must constantly send his spirit to lead vs into all truth raise vp teachers and hold them in his right hand for the gathering of the Saints vntill we all meete in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ so as it is cleared that no part of his offices could admit that hee should abide vnder death and therefore necessarily in this second respect must rise againe Thirdly It was necessarie hee should rise again because hee was so to die as that thereby hee must ouercome yea and destroie death which he had not done if he had laine conquered of death still in the graue yea more he must so die as that he must giue eternall life to his sheepe and by his death merit it put and hold them in possession of it for euer all signified in the phrases following they shall neuer perish neither shall any take them out of my hands which could neuer haue beene accomplished if himselfe had perished and had beene left in the hands and house of death But hence hath hee brought his Church strong consolation in that beeing risen from the dead hee hath fully ouercome death satisfied for euery sinne of euery beleeuer and risen from vnder all that waight of sinne and death which would haue oppressed vs for euer yea euen himselfe if hee had left one of our sinnes that beleeue in his name vnsatisfied for Out of this that hath beene spoken commeth to be answered that obiection that seeing Christ by his death paid the price of sinne vnto God what need we more of him we can be but acquitted and discharged Answ. The prouiding of the most soueraigne plaister is not enough to worke a cure but the applying of it also Neither was it sufficient for Christ to performe the former part of his priesthood namely satisfaction for sinne if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable vnto vs. And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification where by iustification is meant by a Metonimie the application of iustice The second point propounded to be considered of in the rising of Christ is the manner of it which will appeare in three things the 1. concerning his soule the 2. his bodie the 3. his whole humanitie standing of both First the soule of Christ which on the crosse was separated from the bodie commended into the hands of his Father and translated that same day into Paradise was by the mightie power of God the Father Sonne and holy Ghost brought backe into his dead body lying in the graue quickened it and made it a liuing bodie moouing and sensible in it selfe and vnto others Secondly the selfe same bodie which was borne of the Virgin Mary educated in Egypt and Galilie which was apprehended condemned crucified and laid in the graue came out of the graue a liuing bodie God by the ministerie of the Angels remoouing all lets loosing the bands and apparell of death from off his blessed bodie by the earthquake tumbled away the stone that held him downe droue away the souldiers for feare who would haue assayed to haue killed
the next verse of that Chapter is recorded namely his dining with the Disciples Which was so familiar and so open a reuealing of himselfe as wherein they could not be deceiued in the truth of his person And to confirme this truth of our Apostle we read that not once or twice but often hee eat and drunke with his Disciples after hee arose from the dead for hee did not only eat with six of his Disciples as Ioh. 21.2 cùm 13. but with the two disciples with whom hee ioyned himselfe going to Emaus Luk. 24.30 and with all the eleuen gathered together Luk. 24.33 cùm 43. Quest. How could Christ eat and drinke seeing hee was not raised to a naturall life which he liued before and we now liue but to a spirituall life which cannot be nourished by corporall meanes no more then our bodies shall be after the generall resurrection Answ. Christ did not eat seemingly or in appearance as one deluding them but as before truly both eat and drunke for else this could be no infallible proofe of his resurrection vnto them as our Sauiour intended it should bee For when the Disciples had seene his hands and feet wondred at the matter and yet beleeued not for ioy for their further confirmation hee called for some meat and hauing a peece of broyled fish and an honey-combe giuen him hee tooke it and did eat before them 2. Although Christ eat and drunke truly and indeede yet was it not necessarie as before for the nourishment of his bodie which now liuing a spirituall life tooke no nourishment from it And as hee needed not to eat so that which hee did eat went not through his bodies as it did before or as ours now doth It will be asked first what became of it and secondly whether that can be true eating where can be no nourishment To the formâ—â— I answer that himselfe when and as it pleased himselfe dissolued the substance of it into his first principles or into nothing after hee had truly eat it To the latter that euery man hath experience that he can truly eat many things which neuer nourish him and so will auoid further curiositie and inquisition into questions so needlesse But it will be more materially obiected that this eating and drinking doth not necessarily and infallibly prooue the point of Christ his resurrection seeing the Angels haue eat and drunke and yet were no men Answ. As for the Angels which eate and drunke with Abraham Lot and others the truth is that whatsoeuer some speake to the contrarie they did truly eat as well as they truly walked spake and indeed had their feete washed all which though they prooued them not to be true men yet prooued them to haue had true bodies which were assumed for the time of their message and againe dissolued into their first nature as also was the meate which they did eate euen so our Sauiour Christ is prooued hereby after hee was dead to haue a true liuing organicall bodie which is a sufficient proofe of his resurrection and confirmation of our faith in that Article especially seeing that it was the selfe same bodie that was laid in the graue the testimonie of the Angels the emptinesse of the graue the prints of the nailes and speare with many other euidences sufficiently confirme 1. Note hence in that our Lord Iesus would not onely appeare once but verie often and not onely that but eat and drinke sundrie times and this also in the presence of many authenticall witnesses what an hard thing it is to beleeue the resurrection from the dead yea if we should heare it preached from the blessed mouth of the Sonne of God himselfe The Disciples of Christ had often heard him teaching them particularly of his resurrection the third day they had seene him accordingly risen yea they had handled him with their hands yet vnlesse hee condiscend to admit them as familiarly to eate and drinke with him as before they scarcely beleeue neither can wee thinke the Disciples slower of heart to beleeue then our selues are who are readie to say in any thing that our eyes see not with Marie How can this be But that neither they nor we should sinke downe in this weakenesse he hath pleased to condiscend to our infirmitie to remooue all scruple from them and vs in this maine article of our religion His wisedome saw how necessary it was that they who were to bee witnesses vnto him should be enabled with much perswasion both by liuely voice and by writing to assure all other beleeuers of the certaintie of his resurrection til his returne to iudgement and therefore to all the other means of manifesting himselfe he added this to sit downe among them to eate and drinke with them not to feede himselfe by that meate but their faith and in them the faith of the whole Church For what is it that more confirmeth and strengtheneth our faith then the boldnesse and libertie of the Apostles both in their sermons and writings and whence is this but from their owne full perswasion of the truth which maketh them bold and whence is this perswasion but from certen sense and vndoubted knowledge arising from their familiar conuerse with him after his resurrection Vse 1. To strengthen this our weake faith by this consideration conceiue with thy selfe that Christ eate and drunke with his disciples that thy faith might be nourished as well as others and in that they sawe him heard him handled him eate and drunke with him and beeing faithfull witnesses haue preached and by writing avouched the same to all the world thy faith must be as fully assured as if thine owne eyes had seene him thine owne hands handled him and thy selfe had sit with him at the table while he eate and drunke among them yea so often as thou hearest or readest or thinkest of any of these things so often must thou be renewing and adding something to thy faith in this behalfe as euery new apparition or manifestation of Christ added something to the faith of his Apostles 2. In that our Lord after he was gloriously raised from the dead would still for those fortie dayes depart from his glory abasing himselfe to conuerse with sinfull men yea to eate and drink corruptible creatures of which his incorruptible bodie had no neede and would still humble himselfe to condescend to the weakenesse of his Church we are to learne the same lesson towards our brethren to be of a yeelding disposition readie to depart with some of our right for their good and edification and carrie our selues as weake to the weake and become all things to all men to saue some Vers. 42. And hee commanded vs to preach vnto the people and to testifie that he is ordained of God a Iudge of quicke and dead A third argument to prooue that Christ is raysed from the dead and so is indeed the true Messiah and Lord of his Church is that he gaue
men bethinke themselues and then tell vs whether the holy Gospel beeing the power and arme of God to saue euery beleeuer the glad tidings of saluation and word of life can make the world worse then it is For if that be the vse of it our blessed Sauiour was farre ouerseene to leaue his glorie of heauen to take our flesh and in it to submit himselfe to the obedience of the whole lawe and to the suffering of the whole curse of it for our disobedience if by all this he leaue the world or make the world worse then he found it How shal it be true that is written of him that the Sonne of man came not to destroy but to seeke and saue that which was lost if the preaching of him make the world worse then it was we will easily graunt that the Gospel beeing a great light it daily discouereth that corruptiō and darkenesse which before lay hid as the sun rising manifesteth all those things which were wrapped vp in the darkenes of the night But to say that sinne is the more because it is more seene by the light of the Gospel is a fancie or if sinne it selfe in these dayes of the Gospel by the multiplication of people be multiplied shall we say the gospel is the cause or rather the malice of men who peruert it to their owne destruction taking occasion by it to turne the grace of God into wantonnesse Let not vs therefore looke as the olde idolaters in Ieremies time who told him plainly that they would not heare the word that hee spake in the name of the Lord for while they serued the Queene of heauen they had plentie of victualls and were well and felt none euill but since they left to burne incense vnto her it was neuer well with them they had scarsenesse of all things and were consumed by the sword and by famine and therefore they were resolued to doe as their Fathers did But let vs with thankfulnesse cast our eyes vpon the grace of God that hath appeared and learne as it teacheth to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my selfe haue elsewhere answered many of them and therfore referring the reader thither I content my selfe with these fewe for the present and conclude this point with this exhortation to these poore seduced people that considering the strait charge and commandement that lyeth vpon vs to preach in season and out of season they would be willing to picke out their dutie therein implyed which is to be diligent yea swift to heare to attend as earnest suiters at the gates of wisedome for their owne good to lay vp instruction as they would treasure gold and to call after the wisedome of God revealed in this ordinance without which neuer was any made wise to saluation And let them further know that seeing God doth not extraordinarily saue men where the ordinarie meanes are afforded or offered the neglect of this meanes is to despise great saluation and to make themselues vnworthie of life eternall And from the euidence of truth I avouch against euery soule that turneth his eare from hearing the word preached that he despiseth the pardon of the king of heauen he rufuseth life saluation offred he chooseth death and forsaketh his owne mercie he is no sheepe of Christ for then would be heare his voice and if he were borne of God he would heare the words of God Secondly the obiect of this ordinance or what we must preach and that is Christ. The scope of the whole Scripture is Christ and it is wholly resolued into him The Lawe that is a schoole-master to Christ for by convincing of sinne and making the sinner exceeding sinnefull it leadeth him forth of himselfe to seeke saluation in Christ. The Gospel preacheth nothing but Christ and him crucified for sinne 1. Cor. 2. We preach Christ the power of God and the wisedome of God Hence is it called the Gospel of Iesus Christ and the word of Christ not onely because it is from him beeing God as an efficient cause and preached by him as the cheife teacher of his Church but also for the materiall cause which is Christ. The Apostle Paul calleth it the word of truth not onely for the truth of it but because it publisheth that eternall truth Iesus Christ as also the word of the crosse not onely because the crosse ordinarily attendeth the faithfull preaching and profession of it but because the matter of it is Christ crucified Quest. What is it to preach Christ Answ. It standeth in two things 1. In plaine manner to teach the doctrine of Christ concerning his person his natures his offices and the execution of them from his incarnation to his ascension 2. In powerful manner so to apply this doctrine to euery hearer that euery one may feele a change to follow both in his heart and life For to teach only the Historie of Christ his doctrine his miracles his life his death is not the full teaching of Christ for thus the vnbeleeuing Iewes know Christ and the Infidell Turkes can easily come to this knowledge of him But to teach Christ as the truth is in Christ is to apply euery particular to the heart of a sinner that he may be framed to conuersion and repentance which is the most difficult labour of the ministerie and most to be striuen in Many teachers who can choose hard texts and make learned discourses and shewe much dexteritie of wit reading and humane literature haue not thus learned Christ themselues nor can after such a liuely manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts tongues and humane learning desired to knowe nothing but Christ and him crucified among the Corinths themselues it should be the studie of many men to shew the knowledge of any thing rather then of Christ and how they may paint out themselues rather then Christ in their preaching Is not the end of preaching to make Disciples of Christ was it instituted to please the eare or to pricke and pearce the heart Let the minister therefore striue to ransacke the hearts of men with whom hee is to deale that discouering their secret things they may fall downe and say God is in him indeed Let him thinke hee hath spoken the word of Christ when hee hath both taught him and led his hearers vnto him And this will not be done but by the plainnesse of words and euidence of the spirit It is thought a reproach to preach a plaine sermon whereas indeed that is the best sermon which teacheth Christ most plainely 1. By true interpretation of Scripture 2. By wholesome sauorie and proper doctrine gathered thence 3. By sound application of
witnesse and therefore it is â—ound and perswasiue Yet we refuse not but challenge to the doctrine which we teach the consent of the ancient church but with these cautions 1. With the Primitiue and Apostolicall Churches which as they were most auncient so were they the purest 2. With the Churches which were after them fiue or sixe hundred yeares so farre forth as they consented in doctrine and discipline with the former for many Popish errors are auncient and the Apostle telleth vs that Antichrist begun to worke in a mysterie euen in their dayes And some of the Fathers were carried into some superstitions and errors and so not espying the mysterie helped vp Antichrist whom they entended to hold downe 3. The holy Ghost hath revealed euery doctrine necessarie to saluation more holily more clearely and more eloquently then all the Fathers put toâ—gether who if they had any true wisedome had it from the Scriptures to which we must still hold our selues both as the ground as also the iudge of consent 4. If any Father or fathers shall by a common error by word or writing condemne any point of our doctrine without the authoritie of the Scriptures we will willingly dissent neither doe we giue credance to any doctrine because the Fathers haue taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5. We cannot hold consent to bee a note of the true Church vnlesse it be in the true doctrine and therefore we iustly blame sundrie of the learned Papists who make vnitie a note of the Church but make no mention of veritie at all for the strong man may hold all at peace and vnitie whilest Paul and Barnabas hauing the truth may be at oddes betweene themselues On which conditions as we are able to iustifie our whole religion by antiquitie and consent of the most auntient Churches and Fathers so also hath it beene and may be made as cleare as the light that the doctrine of the Church of Rome wherein they dissent from vs is a stranger and noueltie neuer knowne to the Prophets and Apostles nor the purest Churches after them neither had it euer that which they bragge of the consent of the auntient Fathers neither doe they consent in it among themselues Secondly note hence what is the force and worke of consent of the Church in doctrine it is not to worke faith for that is in the next words tied to the word and witnesse of the Prophets and Apostles which is called the word of faith because it is by Gods ordinance a meanes to worke that faith by which it selfe is beleeued but to mooue the heart and prepare the way to faith For it cannot be that any spirituall grace such as faith is can be wrought by any but supernaturall meanes of which kind no outward testimonie if it come backed with the voice of all the Churches in the world can be for all this is but an humane witnes simply and in it selfe considered If they say the Churches testimonie is a diuine testimonie I answer so farre as it carrieth with it the agreement of the Scriptures and holy Ghost speaking therein it may be said to witnesse a diuine truth And thus in no other respect can the voice of the Church be called a diuine testimonie then the preaching and writing of some other teacher in the Church who deliuereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures in that they stifly after conuiction auouch and maintaine that the authoritie of the Scriptures depend vpon the testimonie of the Church some of them blaspemously saying that they haue no more credit then Esops fables further then the Church giueth it vnto them which is to say that God must not be beleeued for himself and as if the Kings word should haue no credit or command but from his guard 3. Hence note that in our reading of the Prophets we must still be led further vnto Christ for as all the Scriptures so the writings of the Prophets were reserued for this purpose and set apart by God to be the ordinarie outward stay and foundation of the faith of the Church And if our Lord Iesus himselfe whilest hee was yet in the flesh present with his Disciples did for the confirmation of their faith in his doctrine life death and resurrection interpret vnto them the writings of the Prophets how much more need haue we now in his bodily absence to reade with diligence these same writings to helpe vs forward beeing so wauering and staggering in our faith and the attendant graces of it And hereunto answereth that commandement Ioh. 5.39 Search the Scriptures namely Moses and the Prophets that is doe not only procure these writings to your selues nor only reade perfunctorily but diligently and studiously search to find out the cheife scope and matter conteined therein which lyeth not in the crust or shel but within in the verie bowells of them and this kernell himselfe in the next words sheweth to be himselfe and life eternall through him And why must we thus search the Scriptures of the Prophets himselfe rendreth the reason the very ground of our exhortation because they testifie of mee This is the naturall scope of them to bring men to the acknowledgement of the persons offices benefits of Christ. Thou loosest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou giuest ouer searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou historically knowest something of him which thou didst not know before nor when thou art able to discourse or dispute of deepe points of diuinitie but when thou commest vnto him as the context sheweth when by the quickning of thy faith and repentance thou laiest faster hold vpon him for life euerlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse wares of whom we may renew the wofull complaint of Christ against the Iewes who when hee had exhorted them to search the Scriptures presently addeth But yee will not come to mee that yee might haue life Ioh. 5.40 The second point is the scope of all the Prophets witnesse and this is to bring men to beleeue in the name of the Sonne of God which is by faith to receiue Christ as he hath described and propounded himselfe in the word and promises of the Gospel For although the Apostle might sooner haue said that whosoeuer beleeue in him yet he vseth this phrase rather of beleeuing in his name thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the
that through his name all that beleeue in him shall receiue remission of sinnes THe occasion of this worthie sermon breathed not onely by an Apostolike spirit but from such an instrument also as was worthily accounted a pillar of the Church is laid downe in the former verse which containeth an abridgement of the most of the Chapter going before included in these three points 1. Cornelius his obedience in sending for Peter Then that is hauing so good a ground euen a commandement from God by the ministerie of an Angel I sent for thee to Ioppa which was somewhat aboue 30. miles from Caesaria Immediately as soone as euer I had receiued the commandement without delay yea or deliberation which being dangerous diuine things admit not of Secondly his kind entertainement of Peter to encourage him and thou hast well done to come Thirdly his preparation and readines of himselfe and his to heare whatsoeuer God by Peters ministerie shall enioyne them Now therefore we all he would haue that holy doctrine communicated to his family friends and kinsfolks here present before God the place of Gods pure worship is the place of his presence to heare with attention vnderstanding affection and obedience for all these goe to the hearing eare all things for that is sound obedience which is vniuersall to one commandement as well as an other euery one beeing of like authoritie and necessitie that are commanded thee of God for Peter himselfe must be confined within his commission and speake only what God commandeth neither are hearers bound to receiue any thing else The Apostle Peter by this speach perceiuing both the occasion and scope of their meeting as also the readines and attention of his hearers addresseth himselfe to speach Then Peter opened his mouth and said The phrase of opening the mouth some thinke to be but a more full kind of speach as we say I heard it with myne eares or I saw it with myne eyes But we must conceiue it rather to be fetched from the Hebrewes who in this forme of speach signifie not the vttering of any triuiall or vulgar matter or in a slight or carelesse manner but the relation of some excellent matter of great moment and that in graue and serious manner and not without premeditation and preparation such as is fit to atâ—eÌ„d things of worth and weight Thus is it it vsed Psal. 78.2 I will open my mouth in a parable I will declare sentences of old Iob. 33.1 Behold I haue opened my mouth my tongue hath spoken in my mouth my words are in the vprightnesse of my heart and my lippes shall speake pure knowledge Yea our Lord Iesus himselfe when he begunne his most heauenly sermon on the mount is said to open his mouth and say Whence 1. we haue the doctrine in the sermon following commended vnto vs to be for the matter of it graue and high and neerely concerning the saluation of men wherein are laid downe the maine grounds of all religion and whatsoeuer we are to beleeue concerning Christ vnto saluation as we shall see when we come to open the seuerall points 2. We are secretly incited that seeing the holy Ghost hath opened the mouth of such a worthy instrument we are also to open our eares yea our hearts to let in the matter following that as it proceeded out of the treasurie of a good and sanctified heart so we also may hide it in good hearts as in good treasures to bring it forth as our needes and occasions shall require 3. Ministers must come with their mouthes open and not only not to be dumb dogs which cannot or seale vp their lips and will not protest against the sinnes of the times but also must haue care to speake the words of wisedome iudgement sobrietie for if the holy men of God Prophets Apostles nor the sonne of God himselfe did not preach without preparation and due consideration both of what how and to whome they spake how much more should ordinarie Ministers vse all diligence in fitting themselues to speake from God and for God and euen as God himselfe would speake to his people 4. Euerie Christian may hence also take vp his dutie namely that he neuer open his mouth but to edification For it is attributed to euerie iust man that his mouth speaketh wisedome and his tongue talketh of iudgement he iudgeth of his speaches before he let them passe the doore of his lippes and of the vertuous woman is said She openeth her mouth with wisedome and the lawe of grace is in her tongue Now the sermon following consisteth of three parts The first is an entrance or preface in the two first verses 34.35 2. The proposition or narration that Iesus Christ was the Messias now exhibited in the flesh and Lord of all vers 36. 3. A confirmation of that narration partly from the Apostles and partly from the Prophets witnesse 1. For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37.38 Who went about doing good and healing c. for these miracles serued to confirme his heauenly doctrine Secondly a Preist vers 39. Whome they slewe and hanged on a tree which noteth his sacrifice Thirdly a King prooued by three arguments 1. By his rising from death vers 40.41 2. By sending out his Apostles to preach vers 42. 3. By his comming to iudge all flesh vers 42. 2. The same truth is confirmed by the witnesse of all the Prophets vers 43. In the preface Peter maketh way vnto his doctrine three wayes 1. By remoouing from himselfe an imputation of leuitie and suddaine change of his mind which might otherwise haue beene obiected against him for all men knew that he beeing a Iew had beene very respectiue least at any time he should come neare an Heathen or Gentile such as Cornelius and his companie were for so it appeareth by his answer in the vision vers 14. yea and after his vision he was full of doubts whether he might adventure into their companie till the Lord ads to his vision a voice bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingeniously in the first place acknowledgeth an error that had stucke by him namely in accounting now after Christs death and resurrection whereby he brake downe all partition walls such as were vncircumcised an vncleane company and like dogges and swine to whom holy things might not be cast and offred 2. That the Lord had remooued this error manifestly teaching him both by vision and voice that his grace did now extend it selfe ouer all sorts of men and therefore that he came not of his owne head mooued by temeritie or rashnes but vpon good ground to teach euen the Gentiles the misteries of their saluation 3. He gets not audience only and attention but authoritie also to his doctrine by shewing what a good conceit he had of Cornelius and his companie that he had
persons Answ. That Abraham and the Israelites were chosen the Ismalites and heathen reiected was no accepting of persons the Lord himselfe declareth that there was no cause at all in the people which furthered his choise of them iust cause there was in them why he should haue passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiffenecked of all Yea consider Abraham himselfe their father and the father of all the faithfull what cause was in him that God should set his loue vpon himselfe or his posteritie or call him out of Vr of the Chaldeans where he liued in as heathenish Idolatrie as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewne and telleth them their father was an Amorite their mother an Hittite If it be stil asked what cause then was there why this people should aboue all other be chosen to partake in the couenant of life the Lord himselfe directly answereth that there was no cause without himselfe that mooued him hereunto it was onely his free loue and meere good will The Lord loued you because he loued you Deut. 7.8 Obiect But when God electeth one to saluation and reiecteth another he seemeth to accept of persons for all lie alike in the same condition Answ. The obiection answeareth it selfe for in that all lie alike in the same masse and all are corrupted it is plaine that election and reprobation depend not vpon any thing outward for seeing matter inough to condemne all all beeing sold vnder sinne and no more matter of loue in those whome he choseth then in those whome he refuseth we must neeeds conclude with the Apostle that he chooseth freely whom he will and whom he will he iustly reprobateth and refuseth If it be here alleadged that it seemeth hard that those that are all equal in Adam should be so vnequally dealt with I answer may not the Lord doe with his owne what he will who art thou that darest dispute with God or prescribe lawes to thy Creator who is it that bindeth him or spoyleth him of his soueraigntie ouer his creatures that he may not deale with one thus and with an other another way Obiect But when God iudgeth men according to their workes doth he not accept of men by â—utward things and did not the Lord accept persons when he respected Abel and his sacrifice but to Caine and his sacrifice had no respect Answer God iudgeth men according to workes but not as they are outward actions but as they are fruits of faith purifying the heart and working by loue thus onely he lookes on them with acceptance whereas be they neuer so many and glorious without faith he reiecteth them so as still he iudgeth by that which is within and not by things without further then they testifie of the former As for Abel his face and person was no more respected then Caines it was the faith of his heart the feare of God and working of righteousnesse that was accepted and which is witnessed Heb. 11.4 By faith Abel offred a greater sacrifice then Cain by the which he obtained witnes that he was righteous So as notwithstanding all that can be said to the contrarie it remaineth an vndeniable conclusion That God is no accepter of persons Vse 1. If God accept not nor reiect men for outward respects no more must those who would be like vnto him And hence sundrie sorts of men are to be instructed in their dutie As 1. Magistrates who are Gods vicegerents and called gods yea called by God to execute his iudgements must beware of respecting persons in iudgement Deut. 1.17 Moses appointing Iudges ouer the people sendeth them away with this charge Yea shall haue no respect of persons in iudgement but shall heare the small aswell as the great yee shall not feare the face of man for the iudgement is Gods This corruption yeelded vnto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but euen to the curse of the people Nay more he maketh God so farre as lyeth in him a patron of iniquitie a iustifier of the wicked a taker of the vngodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that vpon the Lord which the Lord abhorres 2. Ministers who are the mouth and messengers of God must take heed of this base sinne of accepting the face â—or persons of men so as for feare or flatterie they hide or betraie any part of the truth of God The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a strait charge giueth the Apostle Paul to Timothie that he should preferre no man in his ministry and doe nothing with partialitie It was a worthy commendation of Levi that the law of truth was in his mouth iniquitie was not found in his lips hee walked with God in peace and equitie and so turned many from iniquitie Whereas on the contrary what a wicked thing it is to preach for hire reward fauour and yet leane vpon the Lord See in Micah 3.11 3. Ordinarie professors may not accept persons 1. not in ciuill things For when elections offices and coÌ„mon benefits are passed and bestowed partially for frendship money kinred fauour or entreatie this is the ruine of all societies and a bringer in of all corruption especially when men haue taken oathes to a corporation to the contrarie the sinne is like an infolded disease more incurable and dangerous 2. In matters of religion much lesse notwithstanding this sinne be many waies committed As 1. to haue the faith of God in respect of persons which the Apostle Iames noteth in this instance when a man with a gold ring or goodly apparel be he neuer so wicked is magnified and aduanced aboue another who is not so outwardly gawdie but inwardly arraied with the white garments of Christs righteousnesse and adorned with the Iewells of faith loue holynes and sinceritie which the world taketh little knowledge of 2. To accept the word because he is a man of pompe that bringeth it a rich man or a freind the Corinthes were iustly blamed for partiall hearing and holding some to Paul some to Apollos some to Cephas Who is Paul who is Apollos who is Cephas are not they all Ministers by whome yee beleeue Ahab will not heare Micah because he hateth his person but he shall iustly fall for it at Ramoth Gilead 3. To reiect the profession of religion because it wanteth countenance and credit at most hands and a few poore ones only receiue it Many Protestants can heare vs iustly confute the Popish doctrine and practise in that they embrace their religion in respect of persons that is of the outward
inhabitants aboue the rest of Palestina Quest. But why should Christ beginne his Ministerie here rather then at Ierusalem was it for any singular disposition or good which hee found in them aboue other I answer No for they were in regard of the Gentiles who were mingled among them of all other most ignorant most superstitious most rude and indocible for so they are noted Matth. 4.15 A people sitting in darkenesse and in the shadowe of death saw a great light But hereby the Lord Iesus shewed himselfe 1. a most mercifull Sauiour readie to releeue those who of all other were most miserable yea in that he vouchsafed to make the first offer of his grace euen to the worst who least of all deserued it 2. Hence he manifested himselfe a true Prophet who would rather hide himselfe in the furthest and most remote parts of the countrie amongst a barbarous and rude people then ambiciously affect the principall citie to get him selfe a name or applause in as false Prophets vse to doe 3. Not obscurely hence would he be noted the Lord of all both Iewes and Gentiles in that he beginneth his Ministrie in this countrie whose inhabitants were mixed of Iewes and Gentiles Obiect But this seemeth to crosse sundrie places of the Scripture which affirme that the preaching of Christ must beginne at Ierusalem not in Galily Luk. 24.47 And that repentance and remission of sinnes should be preached among all nations beginning at Ierusalem Answ. That place is meant of the preaching of Christs Apostles and not of his owne as this is 2. That of their preaching of him after his death and resurrection this of his owne in his life time 3. That was a ministeriall publishing of Christ this place speaketh only of a voice fame and good report in the mouthes of the common people such as followed extraordinarie Prophets and therefore such places cannot crosse this Now for the other circumstance of time when this fame went of Christ namely after the baptisme which Iohn preached it is not without waightie cause added by the Apostle 1. to note the truth and accomplishment of those prophecies which concerned Iohn himselfe as Mala. 3.1 Behold I send my messenger and he shall prepare before mee which prophecie Christ himselfe applieth to Iohn Matth. 11.10 that by this consideration they might be one steppe nearer the acknowledging of the true Messiah seeing that his harbenger Eliah was come alreadie 2. To note that Christ appeared in his due season not before Iohn had preached the baptisme of repentance and amendment of life and so had prepared the way to Christ neither before the people were fitted to receiue him for Iohn had spoken many things concerning him had pointed at him as the onely Lambe of God that taketh away the sinnes of the world had affirmed that he sawe the holy Ghost descending vpon him and sitting on his head like a doue had professed him far worthyer then himselfe had promised that hee should baptize them with the holy Ghost and fire Now were the people desirous to see him of whom they had heard so much and now therefore was the due time of Christs comming after the baptisme which Iohn preached Whence we may shortly note how the Lord findeth vs when he first setteth his loue vpon vs as farre from meriting his loue as these Galilaeans who were a most wretched people so as he respecteth onely his owne grace in his respecting of vs which consideration he would often fasten vpon his owne ancient people the Iewes professing to their face that he made no couenant with them for any worthynesse he sawe in them aboue other for they were the worst of all people and much lesse can he find any worthinesse to entitle a man to the heauenly Canaan the freedome of this grace doth therefore shine out more clearely and deserueth that we should with much thankefulnesse both acknowledge it and also walke worthie of it Secondly hence is to be noted that then men seasonably heare of Christ when they are prepared by Iohn in the doctrine of repentance when the lawe hath killed cast vs downe and made vs guiltie of the sentence of death then the Gospell doth seasonably propound the grace and mercie of God in Christ. Hence for pacifying the troubled conscience it is called the Gospel of peace for chearing vp the heauie heart it is called a good word and for healing and bringing the sicke soule to health and soundnesse it is called a sound word and therefore ministers in dispensing the promises must see that men be fitted for them because if the ground be not plowed vp all the seede is cast and lost among thornes and hearers must be as warie of false application least in time they as heauily loose as they haue hastily snatched such things as neuer belonged vnto them Vers. 38. How God anointed Iesus of Nazaret with the holy Ghost and with power Who went about doing good and healing all that were oppressed of the deuill for God was with him The Apostle hauing prooued by the common voice and fame that Christ is Lord of all he now descendeth to prooue it by his facts all which because they were performed by vertue of his heauenly commission and calling therefore as good order requireth he beginneth there and in this verse propoundeth two things 1. Christs calling to his office of Mediatorship How God anointed c. 2. the execution of that office according to his calling who went about c. In the former are three points to be considered 1. who was called Iesus of Nazaret 2. who called him how God anointed 3. the manifestation of this calling anointed him with the holy Ghost and with power The person called was Iesus of Nazaret for so he was commonly called among the Iewes not that he was borne there for he was borne at Bethlem in Iudaea Matth. 2.5 according to the prophesie Micah 5.2 but because 1. he was brought vp there for Ioseph his father fearing Archelaus Herods sonne he sought him out or rather directed by diuine dreame a most obscure village in Galilie named Nazaret and dwelt there 2. he was so called by the ouerruling hand and counsell that hee might be probably known to be the true Messias in that he was a Nazarit as was prophesied of him before Zach. 6.12 Behold the man whose name is BRANCH and he shall grow vp out of his place shal build the Temple so Isa. 60.21 These are the places which the Euangelist Matthew aymeth at when he said that Christ dwelt in the citie of Nazaret that it might be fulfilled which was spoken by the PROPHETS he shall be called a NAZARIT for seeing so much is not elsewhere spoken in cleare and proper speach necessarily it must be spoken figuratiuely at least and more obscurely as in those places which M. Iunius doth manifestly cleare to appertaine to this verie purpose in whome the learned may read
it neither distrust his power and grace when we are in the deepest of our distresse 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation we might also with more cheerefulnesse content our selues to suffer euen any abasement with him and for him before wee looke to raigne with him The words of the verse containe two things 1. The assertion of Christ his resurrection Him God raised vp the third day 2. The manifestation or euidence of it and caused that he was openly shewed The former part is laid downe in fowre distinct points 1. the person raised him 2. the person raising him God 3. the action it selfe raised 4. the time when the third day First the person raised is Christ where first it will be demanded how Christ can be said to be raised seeing he consisted of a diuine and a humane nature whereof the first could neither fall nor rise and for the second that also consisted of soule and bodie the former of which beeing the principall part died not but was in paradise Seeing then neither the deitie nor the soule of his humanitie nor his person did rise but only his bodie how can Christ be said to be raised Ans In sundry other places of Scripture besides this we meet with such synechdochicall phrases and formes of speach wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which commeth to passe by reason of that strait and personall vnion of the two natures in Christ. Thus we read that God purchased his Church by his owne blood and that the Lord of glorie was crucified of the sonnes beeing in heauen and in earth at one time of Christs beeing before Abraham was of his beeing omnipotent c. All which are spoken of the whole person but properly are to be referred to the seuerall natures to which they doe agree Thus the Apostles sometimes expound them and teach vs so to doe 1. Pet. 3.18 Christ was mortified according to the flesh and quickned according to the spirit 2. Cor. 13.4 Hee died according to the infirmitie of his flesh and was quickned according to the power of God and to helpe our conceit herein serueth that schoole distinction which saith that whole Christ is said to doe this or that which the whole of Christ did not yea our owne common forme of speach saith a man is dead whose soule liueth and a man is a sleepe when his bodie only sleepeth 2. We haue hence to note that the same bodie was raised which had beene laid downe in the graue and no imaginarie bodie neither any other bodie for it for neuer was any other laid there before Of all which himselfe against all Heretikes giueth sufficient euidence as in the manifestation following remaineth to be cleared 3. That this person raised was not a priuate person but the same who had as a publicke person beene abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and euery member of it rose againe for whosoeuer haue interest in his death haue their part also in this resurrection 4. Here is a further thing in this person to be noted then euer was in any the first Adam was a roote also and a publike person when hee sinned hee sinned for himselfe and vs and hauing sinned and we in him hee died away and left vs in that sinne and beeing dead we heare no more of him and the Scriptures though they record at large the histories of the holiest men that haue liued yet when once they come to this that such or such a man died we heare no more of him but with Christ it is not so who was not only as another Sampson who bewraied the greatest power in his death but herein vnmatcheable and pearlesse that hee did greater things after his death then euer hee did in all his life insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection We must not then content our selues with common people that Christ is dead for all and no more but fasten our eyes vpon his resurrection so much the more diligently by how much it is easier to beleeue that hee was dead then that hee rose againe And what other thing can more fitly be collected from that practise of all the Euangelists who in other things while some of them omit one historie some another or else some of them breifly point at and lightly touch and passe ouer some other histories all of them set themselues of purpose to be copious and large in this of Christs resurrection that the faith of beleeuers might be firmely grounded herein and the rather because no benefite of his resurrection none of his death and without the certaine apprehension hereof all preaching and hearing and faith were in vaine and we our selues were yet in our sinnes To which Apostolicall practise this of our Apostle is not vnsutable in this place in hand who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and prooueth the truth of his resurrection The second point is to consider the person that raised Christ. Him God raised that is God the Father Act. 2.24 And haue crucified and slaine whom God hath raised and 3.15 Yee haue killed the Lord of life whom God hath raised from the dead More plainely is this worke attributed to the mightie power of the Father of glorie working in Christ and raising him from the dead Eph. 1.17.20 and to him at whose right hand hee sitteth so Rom. 4.24 We beleeue in him which raised our Lord Iesus Christ from the dead Obiect But Christ raised himselfe Ioh. 2.19 Destroie this Temple and in three daies I will raise it againe and hereby was hee mightily declared to be the Sonne of God by raising himselfe from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the holy Ghost Rom. 8.11 If the spirit of him which raised vp Christ c. therefore the Father raised him not Answ. Here is no contrarietie the Father raised him and hee raised himselfe For 1. there is but one deitie of the Father Sonne and holy Ghost which is the common foundation of all their actions 2. There is but one power common to them all three and this is the power that Christ challengeth he hath to lay downe his life and take it vp againe 3. There is but one common act in them all three for the putting out of this power vnto any externall action without themselues of which Christ speaking Ioh. 5.19 saith whatsoeuer the Father doth the same things doth the Sonne also In these respects holdeth the speach of the Apostle These three are one that is these three 1. in the true and reall distinction of their
name of the Lord Iesus For our better clearing of this point we will consider 1. what this faith is 2. the benefit of it 3. the marks and signes of it 4. the vse First what this faith is It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation I say it is a gift nay the Scripture saith that it is the gift of God and it is giuen you to beleeue as also to suffer And that it is supernatural all the commandements we haue to beleeue plainly euince for were it naturall we should neede no commandement to doe it Further it is such a gift as whereby we apprehend and apply vnto our selues Christ and all his merits for the verie nature of iustifying and sauing faith standeth in these two degrees 1. In apprehension and receiuing of Christ for to beleeue and receiue Christ are all one Ioh. 1.13 2. In applying to ones selfe Christ and his merits particularly which is not onely to know that Christ is God in himselfe and all other parts of truth necessarie to be beleeued but a full perswasion of the mercie of God through Christ to belong vnto himselfe in particular so as he be able with Thomas to say My Lord and my God not only confessing that Christ died for sinners which the very Deuils beleeue but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it Gal. 2.20 Who died for mee and gaue himselfe for mee Further the description restraining this grace to beleeuers giueth vs to vnderstand that faith is not of all nor so common as men take it to be not euery one that can say I beleeue in God hath faith nor euery one that will boldly say Christ is his Sauiour hath presently sauing faith For 1. The Prophet Isay speaketh of a number that beleeued not the Prophets report and to whom the arme of God was not reuealed The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it selfe and saw the wonderfull miracles in the hands of Christ himselfe and his Apostles for the confirmation of that truth 2. The end of faith which is saluation belongeth not to the most and therefore not faith it selfe the means for there are few which shall be saued 3. The word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawne from it besides that the vnfaithfulnesse of teachers and abundance of iniquitie in all sorts of men prouokeâ—h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue that in the midst of meanes men should wilfully perish now if there be no seed-time what fruit or haruest of faith can be expected 4. The Scriptures not only denie true and sauing faith to the reprobate whose eies the Lord blindeth and whose hearts hee hardneth least they should see and beleeue but impropriateth it to the elect whence it is called the faith of the elect To them whom God hath predestinated to life for so many as were ordained to life euerlasting beleeued Act. 13.48 to the sheepe of Christ Ioh. 10.16 But yee beleeue not for yee are not of my sheepe to them that are regenerate by the holy Ghost as 1. Ioh. 5.1 Whosoeuer beleeueth that Iesus is the Christ is borne of God Lastly the description addeth the finall cause of faith to be salvation namely in regard of beleeuers for the maine end of all graces is the glorie of God and so Abraham by beleeuing is said to giue glorie to God but the subordinate end of faith is the saluation of the elect and therefore is it called sauing faith Heb. 10.39 we are not they which withdraw our selues vnto perdition but we follow faith to the conservation of the soule 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And from hence followeth it that sauing faith can neuer be quite shaken out of the heart of him that once hath it beeing 1. but once giuen to the Saints Iude 3. and a gift of which God neuer repenteth him 2. A gift flowing from Gods eternall election as we haue shewed out of Act. 13.48 3. A seed of God perpetually preserued in the regenerate who sinne not because this seed of God remaineth in them 1. Ioh. 4.4 4. It hath the promise of the Father to be the victorie that ouercommeth the world the intercession of the Sonne of God that it faile not Luk. 22.32 and the confirmation of the holy spirit who by it sealeth vp and giueth his earnest into the hearts of beleeuers 2. Cor. 1.22 so as vnlesse the mightie power of the Father Sonne and holy Spirit vpholding it can be shaken it can neuer be by all the gates of hell so shaken out of the heart but that the end of it shall be saluation which could not be if the elect did not euer abide in communion and fellowship with Christ. From which description of true iustifying faith it is euident that Popish doctrine knoweth not teacheth nor nor suffereth men to be taught the true doctrine of sauing faith because it vtterly disclaimeth the very essentiall forme of it which is speciall application of Christ and his merits with affiance and resting only on them vnto saluation yea and more they condemne this glorious worke of faith as a mortall sinne and stile it by the name of presumption and so by Gods iust iudgement they take vp such a faith in stead of it as is common not onely to Heretikes and reprobates but to the verie Deuils themselues who beleeue as much as Popish doctrine requireth to saluation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the word of God is true and certaine that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former Popish faith leaueth you and biddeth you farewell and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith as that the Scriptures are Gods word that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth they embrace only by historicall faith by which yet was neuer man saued for if euer man were then might the Deuils also by the same faith But iustifying faith is another manner of thing it sealeth not it selfe in the vnderstanding only as the former but taketh vp the whole soule euen the heart will and affections also all which lay hold and cleaue vnto Christ for saluation Neither is it a common and generall worke of