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
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
commission and commandement to his Apostles to become Preachers witnesses as of other points so especially of this that howsoeuer he was adiudged to death according to that iudgement executed and laid as one foyled by death for the space of three dayes yet he is now gloriously raised againe and appointed of God the Iudge of all that euer haue liued doe or shall liue to the end of the world In the verse wee haue three things to be handled 1. that preaching is a reuerent and necessarie ordinance of Christ himselfe And he commanded vs to preach vnto the people and to testifie 2. The obiect of this ordinance or what we must preach namely Christ that hee is c. 3. What particular doctrine concerning Christ must more especially be preached that he is ordeined of God a iudge of quicke and dead In the first of these are two branches to be cleared 1. That preaching is the ordinance of Christ. 2. The necessitie which will easily be deduced from the former That Christ instituted this holy ordinance is plaine Matth. 28.19 Goe preach to all nations baptising them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world And that the ordinarie teachers are no lesse the gift of Christ then the Apostles themselues is as plaine Ephes. 4.11 he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors and some Teachers Neither must this trouble vs that both in this place alleadged as also in some other it is attributed to the Father to send and giue Pastors according to his owne heart and sometime to the holy Ghost Act. 20.28 Take heede to your selues and the flocke ouer which the holy Ghost hath made you ouerseers 1. Cor. 12.11 and all these things worketh euen the selfe same spirit distributing to euery man seuerally euen as he wil For 1. all these externall workes are common to all the three persons and where any one of them are named in any action done without themselues no one of them is excluded but all the three must be included 2. The diuinitie of Christ is not obscurely prooued in that the same glorious actions of the Father and the holy Ghost are ascribed also vnto him as from heauen whither he ascended to giue seuerall gifts for the worke of the ministerie 3. That wee might better instruct our selues in their seuerall order and manner of working the selfe same action for the Father is the fountaine and the first author of all these gifts the Sonne properly is the distributer and giuer for the Father worketh all in vs by the Sonne and both of them by the communication of the blessed spirit euen as the sunne by his beames sendeth light and heat vnto the inferiour creatures Obiect But this ordinance of preaching seemeth not to be Christs because it was long before his incarnation and nowe remaineth after his ascention when he cannot call men as he called the Apostles while hee was on earth Answ. The Ministrie of the Gospel in the proper acception of it hath two things to be considered First the beeing of it Secondly the vertue and efficacie of it The beeing of it as it was the Ministerie of the new Testament wherein glad tydings were published to all nations was temporarie beginning in the time of Christ and shall haue end with the world yet can it be called no new doctrine because the summe and substance of it was though more obscurely deliuered to Adam and the Fathers of the old Testament But if we consider the vertue and efficacie of it it is an eternall Gospel during from the beginning of the world to all eternitie Now therefore will it not follow that because it was before his incarnation it was not his but rather therefore it was his who was before Abraham was the cheife Prophet of his Church that raised according to the seuerall ages of his Church such men as were fit either more obscurely as before his comming when rather some Evangelicall promises of things to come were preached then the Gospel it selfe or else more manifestly to preach and open the misteries of the kingdome of God And this latter kind of preaching was not before his incarnation neither was it fully setled before hee ascended into heauen and from thence gaue gifts to men that thereby hee might shew himselfe a carefull head and gouernour of his Church euen then when hee was set downe at the right hand of his Father It is true indeed that before Christs suffring he called his Apostles instructed and furnished them with many gifts of the spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Iudea amongst the lost sheepe of the house of Israel yet had they not receiued that fulnesse of the spirit and power from aboue which was necessarie to Apostles before they had receiued in visible forme of fierie tongues the spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to be the Apostles of Iesus Christ neither had they till after Christs resurrection receiued this commandement of which our Apostle speaketh To preach to all nations and to euery creature vnder heauen the practise of which commandement they tooke vp after that they hauing staied at Ierusalem for the promise the spirit came vpon them and they were endued with power from on high As for the second branch of the obiection that because ordinarie Pastors and teachers are not immediatly called by Christ beeing now in heauen therefore they are not ordained by him it is false for of the Pastors and elders of Ephesus is said that the holy Ghost made them ouer seers and Paul accounteth Apollos ordained by Christ as well as himselfe 1. Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeue and as the Lord gaue to euery man only the difference must be obserued in their calling both are called of Christ but the Apostle by himselfe immediatly not by men the ordinarie Pastor called of him by the Ministerie of man I call it a Ministrie because the whole power and authoritie of the Church in calling Ministers is but a seruice vnto Christ approouing declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced vpon beleeuers turne in this tenor to day if yee heare his voice harden not your hearts Whence we conclude that his voice hath ouer sounded in the Church and so shall doe in the ministrie of his seruants vntill his comming againe to iudgement hee that heareth them heareth him
nor diuerse from it no priuate opinions which are the causes of scismes and heresies nor vaine conceits or iangling which breede questions but no godly edifying It was not onely their precept but practise also as Act. 26.22 Paul spake no other things then those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should be the first that should rise from the dead Nay the Lord of the holy Apostles Iesus Christ himselfe preached no other doctrine of whom it is said Luk. 24.27 that he beganne at Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him shall the Sonne of God who might haue made euery word he spake Scripture tie himselfe to the Scriptures and make them the ground of all his sermons and shall not weake men who cannot without error depart an haire breadth from them be carefull to containe all their doctrine within the limits of them especialy seeing nothing else bindeth the conscience of the hearer 3. The Apostle knewe that this was a conuincing argument if hee could perswade his hearers that he did deliuer nothing but propheticall doctrine for all men Iewes and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilfull Iewes at this day professe that if wee can prooue Christ the Messiah from Moses and the Prophets they will beleeue in him so as in great wisedome did the Apostle adde this testimonie to all the former knowing that that is the onely â—ound ground of teaching when men can be perswaded that what they heare is vttered from the mouth of God as by this testimonie his hearers were Now in the verse we haue three things to consider of 1. The generallity of this testimonie that all the Prophets beare witnesse vnto him 2. The scope and ende of their witnesse that men might beleeue in his name 3. The fruit of this beleefe that beleeuers might receiue remission of sinne For the first we will by a briefe induction make it appeare that all the Prophets bare witnesse vnto Christ and then gather some obseruations from it To beginne with Moses who by Christ his owne confession writ of him In Genesis the first thing after the creation and fall is the maine promise that the seede of the woman should breake the serpents head Exodus setteth out Christ our Passeouer Leuiticus in all those sacrifices pointeth out Christ our sacrifice Numbers setteth before our eyes Christ our brasen serpent lifted vp vpon the crosse Deuteronomie describeth Christ our chiefe Prophet whom whosoeuer wil not heare he must die the death Ioshuah beareth his name and most liuely resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Iudges were all Sauiours and types of him The booke of Ruth sheweth the family whence he sprung Samuel Kings and Chronicles his genealogie and the verie persons of whom he discended especially Dauid and Salomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glorie of it as both Aggee and Malachie foretold Iob knew that his redeemer liued and that hee should see him last on the earth David in the Psalmes acknowledged that the stone which the builders refused was become the cheefe stone of the corner and expresseth the pearcing of his hands and feete Salomon in the Proverbs describeth his wisedome and eternitie In the Canticles his contract and espousalls with the Church Isay is called the euangelical Prophet then whom no Euangelist could more liuely expresse his person his doctrine his life death buriall resurrection and ascension that hee seemeth rather to write an historie of something past then a prophecie of things to come Ieremie plainely stileth him the Lord of righteousnesse Ezechiel in all his darke shadowes figureth out the gouernment of Christ from point to point Daniel reckoneth the very yeare and time when the Messiah shall be slaine at the end of whose 70. weekes Christ was put to death The small Prophets testifie of him also with as ioynt consent 1. Malachie mentioneth with him his forerunner Iohn Baptist. 2. Micha describeth the place of his birth And thou Bethlem of Ephrata art little among the thousands of Iudah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth haue beene from the beginning and from euerlasting 3. Zacharie nameth the place of his education which was Nazaret There must hee grow that must build the Temple of the Lord. 4. Hagge prophesieth of his comming into his Temple and purging it 5. Nahum wisheth Iudah to behold on the mountaines the feete of him that declareth and publisheth peace which tydings none can bring but through Iesus Christ the prince of peace 6. Obediah promiseth to Iudah and Ierusalem such Sauiours as should aduance and set vp the kingdome of the Messiah and sâ— the kingdome shall be the Lords that is Christs who shall raigne in his Church for euer and of whose kingdome there shall be no end 7. Ionas in his owne person preached his death buriall and resurrection in that hee was swallowed of the whale and lay three daies in the bellie of it and in the third day was cast aliue on drie land 8. Hosee recordeth his triumph and victorie ouer death O death I will be thy death O graue I will be thy destruction 9. Abacuk the sending out of his blessed Gospel into all the world by his Apostles so as all the earth should be filled with the knowledge of God as the waters couer the sea 10. Ioel foretelleth of his ascention and the powring out of his spirit vpon all flesh 11. Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the raising of the tabernacle of David as Iames notably applieth it Act. 15.16 12. Zephanie shadoweth his second comming to iudgement and sheweth what a fearefull and terrible day it shall bee to all the wicked of the earth Thus haue we shortly seene all the Prophets witnessing vnto the doctrine taught in this sermon by our holy Apostle And that the cheife aime and drift of all these Master builders was to lay this the maine foundation of all our religion that Iesus Christ the Sonne of Marie was the Sonne of God the true Messias the Lord of all and the onely Sauiour and Redeemer of the world First note hence what is the true consent which all teachers must ayme at in the deliuerie of any doctrine vnto the people of God namely the consent of the Prophets and Apostles it forceth not a doctrine to be orthodoxe or auncient for a man to say all the Fathers are of this minde which is the Popish cry for all their heresies but to this doctrine giue all the Prophets and all the Apostles
not now to deale with profane and lewd persons but such as the Lord had sanctified to himselfe according to the vision and voice What or whome the Lord hath sanctified account not thou profane vers 15. Whence 1. we haue in this holy man a mappe of humane frailtie in which we may see how heauie the best are to their duties for was it not long before giuen Peter in charge to teach the Gentiles was not his commission large inough when among other disciples he was dismissed by Christ himselfe to teach not onely the nations but all nations Had not he heard often from the mouth of Christ and read in the writings of the Prophets that the Gentiles must be called in that the tents of the Church must be enlarged her courteins stretched ouâ— and that their owne sound must go ouer all the world yet Peter had forgotten all this and as though Christ had not beene come or as if himselfe had neuer conuersed with him he would still vphold the difference of peoples which his Mr. had destroyed confine saluation to the Iewes only as if Christ had not been a common Sauiour of Iewes and Gentiles he must haue new visions and voices to lift him vp to his dutie or else he cannot be brought so much as to acknowledge it Let vs looke vpon this example to condemne our owne corruption by it yea to watch ouer it least following as we are too prone the streame of it we be carried away from the most essentiall duties which by our calling either generall or particular are by God enioyned vpon vs. Let the Popish guids also looke vpon this example and tell vs whether Peter erred not 1. in iudgement 2. after Christs promise 3. in a weightie matter forgetting his commission and calling yea and the calling and saluation of the whole bodie of the Gentiles all which he failed in And then whether it be a sound ground vpon Peters person or any promise made to him to build their Popes immunitie and freedome from error in matter of faith so long as he sitteth in Peters pretended chaire Secondly In that the Apostle Peter secretly implyeth an acknowledgment of his error we haue in him a worthy patterne of a speciall grace to be practised of vs all namely vpon better grounds to lay aside any errour in iudgement or practise although neuer so long held or stifly maintained of vs before and not be ashamed to professe that we so doe which vertue is a sound fruite of humilitie and argueth a good heart which is in loue with the truth for it selfe and esteemeth it aboue his owne estimation the obseruing whereof would cut off infinite controversies which could neuer be carried and continued with such burning heate in the Church of God if the contention were not many times more for victorie then for truth and rather least error should be acknowledged then that truth should triumphe ouer it Thirdly in this preface euery Minister is taught wisely to cut off and remooue such lets as might hinder his doctrine among his hearers and contrarily to winne by all good meanes such credit to his person as that he may preserue a reuerent estimation of himselfe in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainement of his doctrine not that the faith of God ought to be had in respect of persons but because mans weaknesse carrieth him beyond his dutie herein And againe Satan and his instruments seeke exceptions against their persons whose doctrine is without exception well knowing that where the person is not first receiued hardly will any doctrine from him be embraced Matth. 10.14 he that receiueth not you nor your words Whence the Apostle Paul was constrained to be much and often in the iustifying of his person calling and conuersation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Iesus himselfe was forced often to averre his person to be diuine his calling to be heauenly and his conuersation holy and without sinne because the Iewes were euer hence disgracing his doctrine because of the meanes of his appearance Now whosoeuer would retaine reuerence authority among his people must shewe forth 1. conscience of his duty 2. loue to his peoples soules and bodies 3. a wise and vnblameable carriage and conuersation these things if he doe not he hath more disgraced himselfe then his people can Of a truth I perceiue that God accepteth not of persons By person is not here meant the substance of man or the man himselfe but the outward qualitie appearance or condition which beeing offered to the eie may make a man more or lesse respected such as are wealth honour learning parentage beautie or such like here called the face of a man for which God accepteth not nor reiecteth any man he accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore they beeing all the worke of his hands And applyed to the Apostles purpose is as if he had said I now indeed clearely perceiue that the Lord hath no respect of any dignitie or priuiledge in any people aboue an other that he should powre his grace vpon one more then an other vpon the Iew aboue the Gentile vpon the circumcision aboue the vncircumcision vpon the seed of Abraham according to the flesh aboue the rest of the nations and kinreds throughout the world Now I see that the righteous iudge of all the earth can be no accepter of persons For 1. this were to esteeme men by adiuncts and qualities and not by their essence and substance of grace and pietie thus should the rich man haue beene preferred before Lazarus and the proud Pharisie before the penitent Publican 2. this were to iudge by inconstant things for all these outward respects passe away as the figure of the world it selfe doth whereas the iudgment of God is most vnchangable and therefore grounded on things vnchangeable 3. it were a most vnequal valuatioÌ„ to compare much more to preferre things which are in no proportion of goodnes to the things which are vndervalued for betweene temporall and eternall heauenly and earthly things can be no proportion 4. he which hath forbidden vs to iudge by the false and crooked rule of sence sight reason and such things as are before vs cannot himselfe doe so both which points are plainely prooued 1. Sam. 16.7 The Lord biddeth Samuel beeing to chose one of the sonnes of Ishai to be king looke not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man loooketh on the outward appearance but the Lord beholdeth the heart Obiect But when the Lord passed by all the rest of the nations and chose Abraham and his â—eede did he not accept
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
when they had seene the miracle said This is of a truth the Prophet that should come into the world Thirdly to confirme the truth of his doctrine and consequently our faith in the same Ioh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeue and cap. 14.11 Beleeue me at least for the workes sake Obiect But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office then they were Answ. Yes because there was great difference betweene his miracles and those that were wrought by Prophets and Apostles For howsoeuer all of them conspired in the maine ende of them which was to confirme the same doctrine together with the diuine person and office of Iesus Christ as also in the substance of them all of them in both beeing such workes as transcend the power reach and lawe of all nature created yet differ they much 1. in the manner of working Christ wrought his miracles by his owne power and strength Luk. 6.19 The whole multitude sought to touch him for vertue went out of him and he healed them all But they wrought by Christs power and acknowledging themselues but instruments disclaime all power in themselues that all the glorie might be Christs whose also the workes done in and by them are Act. 3.12 Why stand yee gazing on vs as if wee by our owne power or godlinesse had made this man goe The God of Abraham Isaac and Iacob hath glorified his sonne Iesus and his name hath made this man sound vers 16. Yea in the working they shewe themselues instruments As Moses commandeth the sea but he is bidden take his staffe Elizeus diuideth Iordan but he must vse his cloake Ioshuah diuideth Iordan but by meanes of the Arke but when Christ commeth to still the sea he doth it by his verie word and command which is so powerfull as the very sencelesse creatures obey it So also the Apostles in working miracles alwaies chāge their stile from Christs Act. 3.6 In the name of Iesus Christ I say to thee rise and walke Act. 9.34 Peter to Aeneas Iesus Christ maketh thee whole arise But Christ comming to a sicke person saith Mar. 5.41 Maide I say to thee arise yea to a dead man as to Lazarus I say to thee arise So the Apostles in casting out devills commanded them in the name of Iesus Christ to come out Act. 16.12 But Christ saith Come out of the man thou vncleane spirit charging them in his owne name 2. The Prophets and Apostles had not that habituall power to worke miracles when they would nor could not at any time but euen then when they were commanded by the spirit But Christ could when he pleased not beeing at the command of any other but hauing euer that power with him which could command whole nature so as Christ onely went about doing good by his owne power and word and no Prophet or Apostle could so doe it and this power was habituall in him which in them was present onely in some extraordinarie motion Quest. But was not the holy doctrine of Christ sufficient and powerfull enough of it selfe without miracles Ans. His doctrine was such as ought to haue beene receiued for it selfe if there had beene no addition of miracles which onely serue to helpe our weakenesse whose incredulitie is such as except wee see signes and wonders we will not beleeue whereas we must striue to say with the Samaritans that we beleeue not now for the miracle but because our selues haue heard him Obiect But how can these miracles infallibly confirme his doctrine or person seeing it is graunted to wicked men also to worke miracles as Pharaohs inchanters Simon Magus the Man of sinne yea one may remooue mountaines who wanteth loue and many shall say in the day of iudgement Lord wee haue cast out deuills in thy name and done many great things to whom he shall answer depart from me I neuer knewe you Answ. There is maine difference besides the former betweene the true miracles of Christ himselfe and his Apostles and all those wonders and strange things which God iustly permitteth to be effected by Satan and his instruments First in their substance or beeing for in a true miracle the thing is the same that it appeareth to be and hath true and reall and not onely seeming effects Moses produced a true serpent and very blood whose effects were the eating vp of the enchanters rods and the killing of the fish but the other are lies and not the things which they seeme to be called by the Apostle lying wonders meere sorceries iuglings sleights deluding the sences in stead of Samuel himselfe offering but a shape or appearance of him to Saul Thus Pharaohs inchanters by iugling made no serpent nor blood but the appearance of both for the text saith expressely it was done by sorcerie Such lying wonders are the Popish miracles the sweating of their images the bleeding of some of their hoasts the motions of their images their speach their weeping most of them effected by slight and knauerie and many other by sorcery and iugling Obiect But was not that a true and reall effect of the deuill when he stirred vp winds and blewe downe Iobs house and slew his children Ans. Yes but no true miracle because it was done mediately by the naturall causes for he knoweth well the matter of windes and the manner of generating them and by Gods permission can gather much matter together and ioyne himselfe with it to make it farre more violent raging and fitting to his purpose then ordinarie but all this while exceedeth he not the compasse of nature which all true miracles doe The like must be said of the fire which he brought downe from heauen vpon the cattle and seruants of Iob he created it not for creation is the sole and proper action of God but added combustible matter together and brought fire to it by his power and agilitie And thus also he infected the aire corrupted Iobs humors and smote him with sore boyles from top to toe In one word all the worke of Satan and his instruments in such strange euents is nothing else but either the deceiving of the senses or coniunction of naturall causes to deceiue by And by the way let the Romane Church consider what kind of miracle their transubstantiatiō is seeing in euery true miracle euerie thing is as it appeareth to be and there is no appearance but of bread Secondly in the end and vse true miracles alwaies confirme true doctrine alwaies tend to the glorie of God and saluation of men but all these false miracles as they be lyes To they tend to lyes to confirme false doctrine to impaire Gods glorie to hinder the saluation of men yea to further and hasten their damnation The miracles of Moses tended to the dismissing of Gods people according to Gods
commandement that himselfe might be serued his people eased and Pharaoh himselfe if it might be freed from destruction but the lying wonders of Iannes and Iambres for they were the Sorcerers that resisted Moses tended to hold them in Egypt still against the expresse commandement of God to harden the heart of Pharaoh and resisted the power and glorie of God and the good of his people yea of Pharaoh himselfe and his land By which rule if we shall examine Popish miracles we shall euer finde them brought to confirme some vntruth which hath no ground in the word to stand vpon as to prooue image-worship prayers to the virgin Marie Saints Angels and dead men Pilgrimages Monasticall life witâ— sundry other orders Christs reall and bodily presence in the consecrated host the veritie of their most idolatrous masse To which or the like purposes let them bring in their whole legend we are to adiudge their miracle-mungers no better then Pharaohs inchanters nor the miracles themselues no other then the lying wonders of Antechrist which cause men to beleeue lyes who haue not receiued the loue of the truth Thirdly they differ in the manner of confirming doctrine For neuer was any deuise so powerfully confirmed as the doctrine and religion of Christ which we professe For as it is said of Pharaohs inchanters after that Moses had brought the lice that they assaied to doe the like but could not so in admirable wisedome hath the Lord put forth his mightie power in effecting such miracles for this doctrine as he neuer suffred to be wrought for any other For this only hath hee staied and pulled backe the course of sunne in the heauens letted the fire from burning deuided the sea and made it stand as a wall raised not the sicke only to health but the dead to life strengthned decrepit persons to beget and conceiue yea more set a part a virgin to beare a Sonne Let Popish imposters leaue to bragge of straw-miracles such as was taken vp at Garnets execution and their childish miracles as their late London boy and shew vs such as these Let vs heare but without imposture of such as speake with new tongues driue away serpents and drinke deadly poyson and hurt them not but neuer was any other doctrine thus confirmed and whatsoeuer signes and wonders are wrought to weaken any part of this truth or establish any doctrine not grounded therein as we are commanded so we hold them all accursed Vse 1. In that Christ went about doing good we note that as his person was a perfect mirror of all goodnesse so his life was no monasticall or cloystered life but his delight was with the sonnes of men hee eate with them drunke with them more familiarly conuersed with them then Iohn did that he might still take occasion to doâ— them good and communicate vnto them of his fulnesse of grace Neither was his life an idle delicate or pompous life neither swelled hee with abundance and wealth but poore meane industrious and painfull hee continually went about doing good From whom how many Ministers are degenerate who professing themselues seruants would be loath to be as their Lord was some setting vp themselues as it were a fatting in a course of ease and delicacie feeding themselues not the flocke without feare others climbing with restles desires to honours and preferments others incessantly thirsting as if they had a dropsie after mony and profits seruing their Master only to carrie the bagge others are doing perhappes but little good they doe in their places their doctrine is so cold so indigested or their liues so scandalous so offensiue or their hearts so corrupt and cankred as they rather oppose themselues to the doing or doers of good amongst all whom the Master is out of sight and out of minde 2. Seeing Christ by this going about and doing good shewed himselfe to be that Prophet whom God would raise like Moses mightie in word and deede we are hence bound to beleeue him and his holy doctrine so surely confirmed by so many and mightie miracles that so we may auoid that fearefull hardning so long before prophecied to befall the Iewes Who though he had done many miracles before them yet beleeued not they on him and attaine also the blessednesse of those that beleeue without desiring to see any more new miracles For is not the doctrine we professe sufficiently confirmed alreadie an indenture once sealed is confirmed for euer and needeth no new seales to be set to it men doe not euer water their plants but only till they be rooted euen so the Lord out of his wisedome would water with miracles the tender plant of his Church till it was rooted in the world and brought on to some strength and stature but afterward thought all such labour needlesse If men will broach and bring into the Church new doctrines and devises of their owne as the Romish Church doth at this day it is no meruaile if they seeke after new miracles to obtrude them withall but if men will professe the ancient doctrine of the Prophets Apostles and Christ himselfe to gape after new miracles were too lightly to esteeme of the old and account of these powerfull workes of Christ himselfe and his seruants no better then some nine daies wonders 3. As Christ went about doing good so must we also imitate his worthy example taking yea seeking occasions to doe good vnto all and that readily seasonably cheerefully to our power yea and if neede be beyond it And to spurre vs hereunto besides this example of Iesus Christ wee haue 1. the commandement of God charging vs not to forget to doe good and distribute with which sacrifices he professeth himselfe to be wel pleased whose children if we would be we must let the streames of our fountaine also runne to the refreshing and releeuing of others as he beeing the fountaine of all good causeth his sunne to shine and raine to fall vpon the good and the bad Secondly we are euerie way fitted to doe good hauing 1. callings wherein to abide to the good of others as well as our selues 2. our liues further leased and lengthned vnto vs that in them we should glorifie God in making our election sure and furthering our owne reckoning by doing good vnto others 3. a most pretious time of libertie peace plenty and prosperitie that vnlesse we bind our owne hands we cannot but be doing good vnto all especially the houshold of faith 4. fit obiects of doing good are neuer wanting vnto vs. For 1. the poore we haue alwaies with vs the ministers of Iesus Christ and other his members that stand in neede of vs and many of Gods deare ones are oppressed and distressed that we might neuer be vnmindfull of the afflictions of Ioseph 2. We haue with vs store of good men who haue most right to our goodnes the sonnes of God the members of Christ the temples of the holy
comfort I haue ouercome the world not the Deuil The Prince of this world is cast out not sinne not death both which are cast into the lake nor temptation not persecution for by Christ we are more then conquerers All these may molest vs but cannot hurt vs they may make warre vpon vs but we may plucke vp our hearts seeing we fight against conquered enemies and are through his strength that hath loued vs sure of victorie before we strike a blow Let not vs forget the consolation in that although our enemies may nible at our heeles yet the seed of the woman hath broken their heads for vs. Vers. 39. And we are witnesses of all things which he did in the land of Iudaea and in Ierusalem whom they slewe hanging him on a tree The Apostle hauing witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himselfe and the rest of the Apostles that they were witnesses not onely of the things formerly vttered but of all things else not onely which Christ did in Iudea and Ierusalem but also which he suffered among them and so defendeth to lay downe his Priestly office in this verse and his kingly office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Iudaea and Ierusalem will appeare to him that considereth that it was one of Christs first actions in his office after his baptisme to call his disciples who presently left all and followed him to the end that they might be oculate witnesses of his mightie workes of his life of his death and resurrection and that they might be ear-witnesses of all the gratious words which proceeded out of his mouth to which purpose he tooke them after a sort into his family that by their domesticall and familiar conuerse with him all the while he liued in the execution of his office they might be furnished to this testimonie hence is it that Iohn saith We sawe his glorie namely in his doctrine and workes and the things which we haue heard and seene declare we vnto you Many worthy points concerning this witnesse of the Apostles were here to be deliuered but that I referre them all to the 41. and 42. verses where we shall as fitly and more fully handle the same And now proceede to the matter witnessed namely the Priestly office of Christ in these words whom they slewe hanging him vpon a tree wherein are to be considered 1. The person that was put to death whom 2. the persons that put him to death they slew namely of Iudea and Ierusalem 3. the kind and manner of his death slewe hanging him on a tree 4. the vse of Christ his crucifying First the person that was put to death was Iesus Christ whom we haue heard to be Lord of all anointed with the holy Ghost and power to worke most powerfull miracles who went about doing good and neuer harm◠with whom God so was as he neuer was with any creature before nor euer shall be hereafter who subdued mightily the very deuills themselues with one word for all this hee was killed and slaine Quest. But how could the Lord of life be subdued of death yea he that did onely good and was with out all sinne which is the mother of death Ans. Christ the mediator must be considered in his two natures 1. the Godhead ◠the manhood and in that he died it was according to his manhood so Peter saith hee died according vnto his flesh for his bodie was dead being separated from his soule and his soule suffered the sorrowes of death But yet we must conceiue that he suffered not in such a manhood as was a naked and bare flesh such as ours but such as was inseparably vnited and knit to the godhead and therefore the Apostle saith that God shed his blood that is not the Godhead but such a person as is both God and man Secondly although he had no personall sinne to bring him to death yet had hee sinne imputed vnto him euen the sinnes of his whole Church which he willingly tooke vpon himselfe so as God reckoned with him not for the sinnes of one man but of all his Church and esteemed him as a captaine sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Quest. But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the deuils themselues that wicked men should thus farre preuaile against him Answ. No but it argueth a voluntarie laying downe of his power for the time of his suffring for at his apprehension he could haue commanded twelue legions of angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that euer he wrought by which he more foyled and broke the deuills power and forces in men then euer by any shewing himselfe the true Sampson who more mightily preauailed against his enimies in his death thē in all his life Hence note 1. how Christs righteousnesse is witnessed hee went about doing good and ye◠hee is slaine and teacheth that Christ himselfe deserued not death but hee endured it for some other that had deserued it and indeed Christ died for vs and in our stead that we should not die Obiect But how could he beeing innocent suffer for vs sinners or how standeth it with equitie that God should punish the innocent and let the guiltie goe free Answ. We must consider Christ in his death not as a debter but as a surety or pledge betweene God and vs who hath vndertaken our whole debt and therefore he suffereth not as guiltie in himselfe but in the roome of vs that were guiltie now it standeth with the course of iustice to lay the debters action vpon the suretie beeing 1. willing 2. able to pay the debt as Christ was Secondly we may gather hence the hainousnesse and odiousnesse of our sinnes it was no trifle nor a matter of small desert that the Lord of glorie the onely sonne of God yea God himselfe must shed his blood for and yet what a small reckoning is made of foule and open sinnes Thirdly take notice also of the loue of God who to free vs would lay the chastisement of our peace vpon his deare sonne that so his iustice might be satisfied Obiect But how could his iustice be satisfied who was infinitely offended with such a finite short death as Christs was Answ. By reason of the dignitie of the person who suffered beeing God as well as man that suffering was in value eternall though not in duration or continuance Lastly we haue here the two natures of Christ liuely set before vs the one most powerfull and glorious in mightie miracles which forced legions of deuils to flie before it the other beaten downe with wrongs and iniuries euen to the death it selfe and it was meete that
is hee that commeth in the name of the Lord. As if hee had said from henceforth namely after you haue crucified mee yee shall not see mee till the end of the world when I shall come againe which comming some few of you namely that are elect shall gratulate vnto mee and say blessed is hee which commeth in the name of the Lord. And perhappes as some interpret it all you who now reiect mee as a vile person wil then but too late and to no profit of your owne either by force or in imitation of the godly acknowledge mee the blessed that commeth in the name of the Lord and to this also maketh that Math. 26.64 where giuing a reason of his confession to Pilat that he was the Christ the Sonne of God hee telleth them that they shall hereafter see the Sonne of man but not before hee be sitting at the right hand of the power of God and comming in the cloudes of heauen 6. It appeareth that many more of the Iewes were more convinced in their consciences and pricked in their hearts for crucifying the Lord of glorie by the preaching and ministerie of the Apostles then they would haue beene by the sight of Christ himselfe In the second fourth fifth and seauenth Chapters of the Acts it euidently appeareth how by the Apostles direct dealing against their sinnes many thousands were conuerted at some one sermons and how many were daitly added vnto the Church whose faith was farre more sound in that they attained the blessing which Christ pronounced vpon those that beleeued and yet had not seene All which teacheth vs that in matter of diuinitie we must alwaies subscribe to Gods wisedome shutting vp our owne eyes If wee haue a word to beleeue any thing or to doe any thing although our reason bee vtterly against it though custome though example yet must we followe our direction esteeming the word as our pillar of the cloud by day and our pillar of fire by night to guide all our motions while we are wandring in the wildernesse of this world and euen till we attaine the rest which is prepared for the people of God But vnto the witnesses chosen before of God We reade of many and sundrie sorts of witnesses of Christ his resurrection and therefore it is worth inquirie which of them are here to be vnderstood 1. There was a diuine witnes of the Angels Luk. 24.6 Why seeke yee the liuing among the dead he is not here but is risen Secondly there was a reall witnesse of the Saints that rose againe with him and appeared to many to the ende that they might testifie of his resurrection which wee doubt not but they did both by their appearing and by word of mouth also Thirdly there was a forced testimonie of the souldiers Matth. 28.11 They came into the citie and told all things that were done whos 's first report was a maine proofe of the truth of the thing howsoeuer after they were hired to turne their tongues Fourthly there was the witnesse of the disciples and followers of Christ and this was either priuate or publike The priuate witnesse was of many priuate Christians not onely men but women also who followed Christ who also were by Christ vouchsafed to be the first preachers of it euen vnto the Apostles themselues as we read of Marie Magdalen Marie the mother of Ioses Salome Ioanna and diuerse others Such was the tesâ—â—monie of the two disciples who went betweene Ierusalem and Emaus to whom Christ made himselfe knowne the verie day of his resurrection and yet were no Apostles Thus were many other priuate Christians vndoubted witnesses of the resurrection who no doubt sawe and heard him in many of his apparitions as well as the Apostles themselues in so much as Paul saith that hee was seene of more then fiue hundreth brethren at once But the text is not meant of any of these sorts but restraineth it selfe to the publicke witnesses euen the twelue Apostles who were to carrie the tydings of this with the other Articles of Christian faith throughout the whole world For 1. these witnesses are said to be chosen of God which word is borrowed from the elections of men who were set apart to their seuerall offices by laâ—ing on of mens hands vpon them euen so God laid his hands on these that is Christ immediately by his owne voice called these to be witnesses vnto him which was one of the priuiledges of the Apostles 2. The Apostle in the words expresseth himselfe by limiting them to themselues to vs namely Apostles who eate and drunke with him not only who before his death liued as it were at bed and board with him but after he rose from the dead that wee might not be deceiued in our witnesse of him 3. To vs whom he commanded to preach and testifie namely to the whole world these things together with his comming againe to iudgement Now for the further clearing of this publike witnesse of the Apostles wee will consider three things 1. That these twelue were appointed by Christ himselfe to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Iudas his roome he saith he must be chosen of one of them which haue companied with vs all the time that the Lord Iesus was conversant among vs beginning at the baptisme of Iohn vnto the day that he was taken vp implying that whosoeuer was not thus qualified he was not fit to be made such a publike witnesse with them of his resurrection because to the making of an Apostle was necessarie either an ordinarie conuerse with Christ vpon earth or els an extraordinarie sight of him in heauen by which latter Paul who made an honourable accesse to that number proued himselfe an Apostle The second thing is how they were furnished to this witnesses and this was sundrie wayes 1. by their senses they ate and drunke with him that is were in a familiar sort conuersant with him after he rose againe 2. by word of mouth he gaue them charge and commandement to doe it of both which we are to speake in the text 3. by a Sacrament or signe of breathing vpon them he confirmed them to their vocation saying as my father sent me so I send you 4. by adding thereunto the thing signified for he opened their vnderstandings and made them able to conceiue the Scriptures and vnfold all the mysteries therein so farre as was behoouefull for the Church 5. by bestowing sundrie other great gifts vpon them sending the holy Ghost vpon them in the likenesse of fiery tongues whereby they receiued the gift of toÌ„gues the gift of miracles of casting out Deuills of healing the sicke by imposition of hands of preseruing from poyson and deadly things of the apostolicall rodde whereby death it selfe was at the command of their word either to take place as in Ananias and Saphira both strucke dead with the word of
hee that receiueth them receiueth him hee that refuseth them refuseth him hee by his seruants entreateth men to be reconciled by them hee bindeth and looseth saueth and destroieth Secondly for the necessitie of this ordinance can any denie it who seeth the Sonne of God so carefull before his death after his resurrection and ascension also into heauen to furnish and fit with an extraordinarie measure of the spirit Apostles and Apostolike men for the founding of the Church of the new Testament and not only so but now sitting in his glorie at the right hand of his Father is mindfull of his promise and is with his Church to raise vp successiuely faithfull Pastors and teachers gracing them with varietie of excellent gifts and blessing those gifts for the building vp and repairing of his bodie and the gathering of the Saints of whom as of liuing stones is reared a spirituall house or temple fit for his owne vse But because most men are willingly ignorant of this necessitie of preaching I will a little inlarge it by some reasons 1. Consider the condition of those that are vnconuerted and it will appeare necessarie for them No man was euer saued while he was in his naturall blindnesse no vnbeleeuer could euer get within the gates of the holy Citie no hard hearted or impenitent person could euer so remaining see the life of God Neither was euer any man ordinarily drawne out of this fearefull estate of damnation but by the word of God preached which is the light to the blind eyes the ground of faith for how can they beleeue except they heare and the hammer of the Lord to breake asunder the hardest stones in mens hearts Who were euer begotten to God without this immortall seede and these spirituall Fathers who euer became liuing stones in the building without the hewing and polishing of Gods builders what harvest was euer brought into God without these labourers what soule was euer pulled out of the kingdome of darkenesse and brought to be a member of Gods kingdome but by this meanes The word in this ordinance is called the Gospel of the kingdome of God that is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glorie in the life to come from which effects it is called 1. the word of grace Act. 20.32 2. the Gospell of glorie 1. Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God the word of life because it quickneth the dead in sinne the Gospel of peace because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word because it onely reuealeth Christ who procureth all good vnto beleeuers Who seeth not then the necessitie of preaching seeing none are added to the Church without it Act. 2.41 no spirituall life can be preserued without this feeding Act. 20. no Saints are gathered nor no bodie of Christ built vp without Pastors and Teachers Ephes. 4.11 12. And it pleased not God by any other meanes but by the foolishnesse of preaching to saue such as beleeue Secondly if we consider those that are called to knowledge and faith it will appeare also a most necessarie ordinance in regard of them For 1. seeing a man cannot safely and comfortably passe through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set vp this publike ministerie in his Church that euen beleeuers themselues by hearing the Scriptures daily explained obscure places opened by those which are clearer and figuratiue speaches cleared by the proper might attaine not onely to a clearer vnderstanding of the Scriptures but also to haue them printed in their minds and memories so as they might be able to drawe them into continuall vse 2. Euen the best haue nature in them and their daily faylings and without daily repaire growe weake in faith wearie of wel-doing and vnfruitfull in the worke of the Lord. And therefore though they should not need to come to increase their knowledge yet haue they neede to heare their faults controlled to be provoked vnto dutie to be confirmed in their obedience to be strengthened in their faith reformed in their liues comforted in their troubles and spurred to bring every thing to vse and practise and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement fellowship of the members of the Church is excellently hereby maintained and preserued not onely by communication of gitfs and graces while some teach and some learne but also while it is a meane to hold them all of a minde whereas without this publike ministerie if euery one were left to his priuate sense and reading it could not but breed corrupt and priuate opinions to the dissoluing of mindes and affections And this special benefit of this publike ordinance the Apostle aimed at Eph. 4.13 Till we all meete together in the vnitie of the faith and knowledge of the sonne of God vnto a perfect man implying that the scope of the ministerie is to bring and preserue all the members of the Church in this vnitie of faith and knowledg which in this world it cannot doe but so soone as it hath done this it selfe shall cease namely in the life to come He must needes be wilfully blind that espieth not very great necessitie of the word preached for the strengthning of those ioynts and bands whereby beleeuers are knit both vnto the head as also vnto the members Thirdly the necessitie of this ordinance appeareth in that the deuil and wicked of the world haue euer resisted it aboue all other as beeing the greatest enemie vnto his kingdome which maketh him fall downe like lightening in the hearts of men Hence is it that he stirreth vp Iannes and Iambres and all the rable of Egypts inchanters against Moses and setteth all his power against him to prooue him a counterfait Hence is it that hee will not want a Pashur to smite Ieremie nor an Amaziah to doe as much to Amos. Hence raised he vp many armyes against Paul Elymas Alexander Hymeneus and Philetus Diotrephes and Demas and from his mouth he casts out floods of reproachfull and virulent slanders against him that he is a pestilent and seditious fellow that hee speaketh against the law and against the Temple away with such a fellow it is not fit that he shoul◠liue And hath the deuill growne any whit more calme or can hee digest Pauls preaching better since Pauls time no sure he is no changling except because his time is shorter his malice be strōger and more raging I wish Gods faithfull ministers euerie where found it otherwise But to omit other proofes obserue generally the voice of the multitude Where there is no preacher but some poore creature to serue as they say or starue them rather it is wonderfull how well people thinke themselues
with him he shall be commended and defended for a verie honest peaceable man or for a verie good fellow that will beare his neighbours companie they could not haue a better and for all he cannot preach a worse they feare will come when he is gone But whose voice is this and is not the hand of the deuill in all this Well on the contrary where there is by Gods mercy a painfull and faithfull Minister that preacheth constantly and conscionably how goeth the crie and common voice of people vpon him we haue one that preacheth indeede often and perhaps is a good scholler but he is verie vnpeaceable a reproouer of euery man a spyfault he hath made such contention in our parish since he came that we wish he had neuer come amongst vs we were quiet enough and held peace and neighbourhood before he came And thus he is counted as Ieremie a man that striueth with the whole earth Fourthly the necessitie appeareth by common experience if we compare the people who haue had the Ministrie planted amongst them with those who haue it not In the one what shall a man sooner meet with then wofull ignorance Popish opinions superstitious practises heathnish conuersation they liue as men without God in the world or as if the old Sodomites were aliue againe But in the other by Gods mercie some seale of the Ministrie you shall meete withall some men of knowledge of conscience and out of conscience performing duties in publicke and in priuate in the house of God and in their owne houses you shall heare godly and gracious speach in their mouthes see good example in their liues holy desires and endeauours to grow in grace and in the knowledge of Iesus Christ. And whence is this difference but from the presence or absence of this ordinance and Gods blessing attending or departing from it Vse 1. The Ministers of Christ must vrge vpon themselues this selfe same commandement to prouoke themselues to diligence in preaching for it layeth necessitie vpon them and woe vnto that Minister that preacheth not the Gospel A lamentable thing is it to see how little either this commandement or the denunciation of this fearfull woe preuaileth with many but some are giuen vp with Demas to embrace this present world some giue vp themselues to idlenesse and voluptuousnesse of life some to ambition and further preferments some to pollicie and state matters and very few only to faithfull and painfull preaching Thus this commandement of Christ is generally forgotten the sheep and lambs of Christ vnfed and forsaken the kingdome of Christ vnbuilded and vnrepaired and the kingdome and power of sinne generally standeth in the state of it vnshaken in the hearts of men 2. We see hence what little need we haue of a dumb or blind Ministerie vnlesse there be need of breaking so expresse a commandement of Iesus Christ who sealeth no mans commission but to preach to his people What need is there of wells without water of mouthes that speake not of candlesticks without light of starres without shine of salt without sauour Christ needed not to haue ascended to send men without gifts hee sendeth no messenger without a message no steward without his prouision no Captaine without weapons no watchman without eyes this were a folly which the wisedome and weaknesse of man cannot brooke but hee sendeth an interpreter the learned tongue the prompt Scribe in the law of the Lord such as are mightie in the Scriptures and are stored with things new and old Let vs not implead the wisedome of the Sonne of God and say where shall we haue such store of Preachers for our seuerall parrishes If we want them the salt is our owne and not Gods who hath giuen meanes men and maintenance inough if all these were wisely and thankfully disposed to his glorie and the seruice of the Church 3. This doctrine must be applied also to the more ignorant sort of men who neuer as yet came to see the absolute necessitie of this ordinance of preaching as witnesse 1. their formall comming hereunto as forced by law or constrained by custome and thence departing againe without any fruit of faith or increase either of knowledge or obedience or of comfort 2. The inbred corruption yea and mallice of their hearts against it which bewrayeth it selfe in a number of friuolous obiections which they shame not to bolt out among their mates As that this preaching of the Gospel is but foolishnesse they see other haue liued honestly and well without it before them and so haue themselues done for many yeares and yet they liue as well as those that are the forwardest to runne after Sermons Alas poore soules how hath Satan ouerreached them in a matter of such moment as is their whole estate and freehold of heauen who if euer they come to see their lost estate and what a wofull condition they stand in for the present they will tell vs another tale with shame in their faces for that they haue said they will professe the ministerie of reconciliation to be as necessarie as their attonement and freindship with God which is better and sweeter then life it selfe Others conceiue and complaine as the Israelites that there is too much preaching and too much of this Mannah some of better place but no better hearts auouch that it is so cōmon that it growes into contempt Now would I aske of these was it the abundance of Mannah the Angels food that was the fault or their wicked loathing of it euen so is it the commonnes of the word that maketh the wicked contemne it for the hungrie soule of the godly would neuer despise it if it were ten times more common or rather because they see not the worth nor tast the swetnesse of it dispise we the sunne because it riseth daily and shineth all the day long vpon vs or the ayre which we breath in euery moment or doth the ordinarie and common vse of the bread vpon our tables bring bread out of request with vs No we see the necessitie that without the Sunne and without our daily bread and without the ayre we cannot liue And did we see also as clearly that where vision fayleth people perish wee should change with our mindes our note and highly blesse God for the commonnesse of it as we doe in the other and sure I am that either the Apostle Paul did not feare this inconvenience or else he ouersawe it when hee enioyned the Ministers to preach instantly both in season and out of season Others say the world was better when there was lesse preaching and thence conclude that it is far worse now because there is more which though it be a rude fallacy scarse worthy answer as putting that to bee a cause of mens wickednesse which is not yet something must be said vnto it and fooles must be answered in their follie least they be wise in their owne conceit Let these
good heart but much thankfulnesse for apprehension of much mercie how Dauid in the sence of mercie reaching to the pardon of his sinnes melteth into the praises of God see Psal. 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppresse him whereof hee expected to be fully eased concludeth his comfort with thankes vnto God in Iesus Christ. And remembring what a bloodie persecutor and an extreame waster of the Church hee had beene formerly yea what an enemie vnto God what a blasphemer of his name he breaketh with vehemēce into the praises of God for his happy chāge But I thanke him who hath counted mee faithfull and put mee in his seruice and the grace of our Lord was exceeding abundant towards mee The fourth is a sound and sincere heart hating and striuing against all sinne euen secret and small aswell as open and greater Dauid in the Psal. 32.1 pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned true but it might be asked how shall I know such a blessed man or my selfe to haue attained that blessednesse The Prophet giueth vs this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sinne of which guile hee there directly speaketh The fifth note or companion is a tender affection to forgiue our brethren priuate wrongs and iniuries euen great as well as small hee that hath ten thousand tallents forgiuen him will not easily take his brother by the throat for two pence The commandement is to forgiue one another euen as God for Christs sake forgaue vs. The example is set downe Luk. 6.36 Be mercifull as your heauenly Father is mercifull but hee forgiueth all and freely is the first in forgiuenes and perfectly he forgiueth and forgetteth too The forme of our petition of mercie is forgiue vs as we forgiue c. Thou wouldst haue God to forgiue thee all and forget all and to make thy wrongs against him as though they had neuer beene goe then and doe so to thy brother otherwise the threatning will meet thee Iam. 2.13 Iudgement mercilesse to him that sheweth no mercie Vse 1. All this doctrine concerning this Article sheweth that there is no other meanes in the world to be free from sinne but by Gods free remission of it Whence it is that remission of sinne is called the couering of sinne in that the faith of the heart laieth hold on Christ and his righteousnesse who is our propitiatorie couering vs and our sinnes against the two tables as the propitiatorie couered the arke in which those tables were without which couer euery sinner is next to the deuill and his Angels the most vile and lothsome creature in the eyes of God This vse must the rather be thought of because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it The Papist he beleeueth that many sinnes are veniall and properly no sinnes among which hee reckoneth concupiscence which indeed is the mother sinne of all and these need no remission Hee holdeth also that men redeemed by Christ and hauing receiued the first grace of God are now fitted to merit by their workes remission of their sinnes And further hee thinketh that because no man knoweth whether hee haue workes inough to please God no man can know that his sinnes are remitted All which with many moe assertions like to these are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God which so long as thus they hold them cut themselues off from the remission of their sinnes by Christ and consequently from the grace of life But the common Protestant also contenteth himselfe with simple defences against his sinne like Adams couer and garment of figgeleaues which will scarce hold the sewing Some will hide their sins from mens eyes and then all is safe others striue to forget them and hauing choked the voice of their conscience they lie them downe securely and neuer thinke to heare of them any more Others couer grosse and foule sinnes such as are ignorance of God contempt of his word hardnesse of heart hatred of the light and all irreligion with an outward ciuill life and an honest conuersation as it seemeth to be not thinking that God seeth many a wicked heart through a ciuill life Others will goe beyond the former in acknowledging themselues sinners and will make some shew of making vp their peace but it is with some ceremonie or bodily exercise they will fast and pray and giue some almes or some mony to good vses when they die but as for the grace of faith which should be as a soule to quicken these actions they neuer knew what that meant But howsoeuer most men are carried headlong with such strong delusions as these let no man that would not deceiue himselfe wilfully thinke in any such course to meete with sound peace nothing but the blood of Iesus his Sonne that clenseth from all sinne In the garment of our elder brother only we can carrie away the blessing and our text teacheth vs that remission of sinnes standeth not in the doing of any thing but in the receiuing of it at the hands of Christ by so many as beleeue in his name Vse 2. Is this so worthy a grace of so excellent vse and sweetenesse through the whole life then it standeth euery man in hand to labour and giue all diligence to make sure vnto himselfe the pardon of his owne sinnes But lamentable it is to note the generall carelesnesse of men in a matter of such moment and consequence as this is And surely it will prooue the great condemnation of the world that whereas the whole liues of men are thought too short and all their time too little to be eaten vp in worldly cares which breake their sleepe their strength and often their braines yea and their very hearts onely the last day of all and their dying day is scarcely deuoted to this care of seeking remission of sinne and the way to life euerlasting See we not how busie and earnest most men are in the infinite incumbrances of the world whilest this one thing is the only thing neglected May we not obserue how sure men deuise by learned counsell at their great charge to make to thēselues their deedes leases bonds and other instruments and assurances of the things of this life who in all their liues scarse euer dreamed of this assurance Oh how wilfully herein doe men forsake their own mercie how carelesly do they cast out of their hands the onely comfort of their life and death Whosoeuer therefore thou art that hast hitherto dispised so great saluation that hast set light by Gods gratious invitings to repentance that hast frowardly reiected his kindest offers of mercy now at lēgth begin to take vp
not to sweare is the next way for a man not to bee trusted and except a man be as blacke and deformed as either the deuill is or can make him by drinking swearing gaming sabbath-breaking and casting off all care of ciuill honestie as well as godlines he may sit alone well enough he hath a great many neighbours that care but a little for his companie What can make it more euidently appeare that numbers there are in this age who neuer knewe and without Gods infinite mercie in their timely conuersion are neuer like to knowe what the blessednesse of remission of sinne meaneth neither in others nor yet in themselues Vse 2. Let no man be discouraged in the pure wayes of God but walke on without wearinesse or faintnesse seeing that whatsoeuer the blinde world may deeme to the contrarie thou who art a beleeuer in the name of Christ hast blessednesse betweene thy hands for thy sinnes are remitted thou must goe in peace And this happinesse by the grace wherein thou standest is surer then that of nature which Adam had in his innocencie that was lost because it was in his owne keeping this is seated in the vnchangeable fauour of God by whose mightie power thou shalt be preserued to the full fruition of it Get faith in thy heart and thou shalt clearely behold thy happinesse if all the world should set it selfe to make thee miserable Get faith into thy soule and thou shalt thinke him only happie whom God so esteemeth although it be the miserie of the world to place happinesse only in miserie Get assurance of faith to claspe the sure promise and word of God and thou shalt possesse in miserie felicitie in sorrow ioy in trouble peace in nothing all things and in death it selfe life eternall FINIS A SHORT ALPHABETICALL TABLE TO LEAD THE Reader more easily into the cheife things contained in this Exposition A Basement of Christ is the Christians advancement 145 A bundle of Popish blasphemies 333 Account must be giuen to God of all things done by vs and receiued of vs. 269 Administration of Iudgement laid vpon the Sonne for sundrie reasons 253 Afflictions though lingring no signe of Gods hatred 203 Agreement of the life of the Saints vpon earth with the life of the Saints in heauen 187 All diligence must be giuen to make our pardon of sinne sure vnto ourselues 359 Anointing of three sorts of persons what it signified 73 Antiquitie of the Gospel and of our religon 48 Apostles peculiar witnesses of Christ and why 217 A proofe by induction that all the Prophets beare witnesse vnto Christ. 288 Attendants and companions of faith 4. 309 A strong motiue to hold on in weldoing 365 B BAptisme often put for doctrine 60 Beleeuers are fellow seruants vnder one Lord. 58 Beleeuers may know they haue faith by fowre marks 306 Beleeuers may and must knowe the pardon of their owne sinnes 345 Benefits flowing from remission of sinne 4. 339 Better to goe to heauen alone then to hell with companie 351 C CAre of Christians must bee to suffer as Christians 135 Care must be had of our receits and expences because we must bee counteable for them 273 Chiefe dutie of euerie Christian whilest he is in this world 337 Children of God delayed often but not denyed in their suits 200 Christ acknowledged our Lord by 4. practises 54 Christ alreadie come prooued 70 Christ his life not monasticall 93 Christ preached to the Israelites two wayes 43 Christ first preached to the children of Israel for 3. reasons 44 Christ Lord of all two wayes 50 Christ both a Lord and a seruant how 51 Christ is not a Iesus but to whom he is a Lord. 53 Christ no sooner receiued gifts and calling but did good with them for our example 81 Christ seasonably preached after Iohns baptisme that is Iohns doctrine of repentance 65 Christ proued the onely Messiah because he was Iesus of Nazareth 69 Christ his dietie prooued by his glorious resurrection 158 Christ by dying offereth and by rising applyeth his one onely sacrifice 162 Christ went about doing good two wayes 82 Christ sent of his Father and came not before he was sent 70 Christ his righteousnesse notably witnessed 127 Christ his two natures liuely set out 128 Christ reputed an arch-traytor in his life and death 137 Christ submitted to the lowest estate of death reasons 5. 151 Christ the Lambe slaine from the beginning how 163 Christ hath powerfully trodden Satan vnder his feete and vnder our feete how 114 Christ rose early in the morning and what we learne thence 198 Christ in respect of himselfe neeedeth not any witnesses and yet he vseth them 218 Christ must be the matter of all our preaching 247 Christians must partake of Christs annointing 77 Christiās must become Kings priests and Prophets 78 c. Christians must imitate Christ in doing good 95 Chosen witnesses of Christ who 214 Comfort of the godly who meet with strange entertainement in the world wher they are strangers 32 Comfort that Christ is stronger then all 124 Common Protestant beleeueth not the Article of free remission of sinnes 358 Communication in sinne sundrie waies but all to be auoided 132 Companions of remission of sinnes 353 Consent of the Church to any doctrine to be required and receiued with fiue seuerall cautions 291 Conditions of reconciliation two 178 Consideration of the last iudgement a ground of the godlies patience 265 Consolations from Christs resurrection 180 Consolation of Gods children that their Sauiour shall be their iudge 255 Consolation issuing from pardon of sinne 244 Crosse of Christ an honourable chariot of our triumph 143 Crosses some more smart and durable why 204 D DAnger of sinne 338 Dauids sinne and punishment both forgiuen though the child must die 330 Death of Christ after a speciall manner infamous 138 Death of Christ hath more power in it then all the liues of men and Angels 142 Death of Christ a destroier of death and all destroyers 164 Death though it remaine after sinne is pardoned both the fault and punishment is notwithstanding remooued 333 Degrees of blessednesse 36◠Devill not cast out but by Christs power 115 Differences betweene Christian and worldly peace 40 Differences betweene Christs annointing and all other 73 Difference betweene Christs miracles and miracles of the Prophets and Apostles 87 Difference betweene the miracles of the Prophets and Apostles those wonders wrought by Satan in three things 89 Difference betweene the life of the naturall and regenerate man in matters both ciuill religious 184 Difference betweene Ciuill and Ecclesiasticall power 222 Difference betweene the kingdome of Christ and Antichrist 223 Diuinitie of Scripture prooued 46 ENemies euen spirituall not only foyled by Christ but made after a sort freindly 175 Essentiall properties of faith 3. 308 Evangelists all large in the Article of Christ his resurrection Why. 155 Euery thing must be esteemed in the measure and degree of the goodnes of it 348