Works

And healed all that were oppressed of the Devil: for God was with him.

THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost, and with power; because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over, God having in Justice put them under his power. Now although Christ did most powerfully spoil Satan of his dominion which he had in the souls of men; this being the 〈1 page duplicate〉 〈1 page duplicate〉 〈4 pages missing〉 of his power, but possessed and disposed by him, and ruled at his will and pleasure. For

First, who would think him possessed that can fall down on his knees, make a solemn profession and confession of Jesus Christ, that he is the Son of God, and the most high, Mark 5.7. and make loud prayers unto him, as acknowledging him to be the Lord of glory? and yet all these are the speeches and behaviours of a man possessed, not with one or two, but with a Legion of Devils, Luke 8.28. What, do the Devils honor Christ, who fear nothing more than that he should be honored, and hate nothing so much as he? No, but all this confession and worship was by constraint; partly, because they knew him a Prince and a Judge, whose power they could not resist: and partly they flatter him, to obtain more gentle entreaty at his hands than they deserved: so many a man professeth Christ, but you shall observe, at least he may himself, that many foul spirits breath in him: for although he know Christ (as the Devils did) yet he obeyeth him not; he would fain resist him if he were strong enough to make his part good against him: which because he cannot do, he will give him fair words, and call him Lord and Master: he will pray to him in sickness or distress, but it is but to get out of his hands, and keep his wonted hold still.

If the power of Christ's word come near him, he can begin to accuse Christ, and Christian profession of unpeaceableness, and tormenting him before the time (for what time would please these that Christ should come unto them?) he can ask Christ and his Ministers what they have to do with him, and Christ shall be blamed, because he cannot be at peace for him, if he would let him alone, all should be well and quiet, but the Ministry and Discipline are intolerable: let Christ preach, and he will preach him too, so it be such a Gospel as bringeth no repentance or amendment of life to himself, but he may remain where he was, even in the Graves, already lodged with death. When he cannot do the greater mischief that he would, he would do the lesser if he can: if he cannot hinder the Ministry, he can deprave it: wherein (as in all the rest) he shows himself at the command of that wicked spirit, who when he could no longer torment the man, would drown the swine.

Secondly, although the Devil might be forced through the power of Christ to acknowledge him the holy one of God, so as themselves might continue Devils still; yet who would think him guided by any other than a good Spirit of God, that should extol the servants of Christ, their persons, their Ministry, their doctrine? for would any conceive that the Father of Lyes would praise the truth? and yet mark what a large testimony the Devil himself in the Maid gave of Paul and Silas, These men are the servants of the most high God, which show unto us the way of salvation: and this she did many days, A ts 16.17. Why, did not the Devil know that they were the greatest enemies he had upon earth? Yes, he did, but he must sometimes transform himself into an Angel of Light, he must color all his Lyes with some truth which is undeniable, he can lay all his falsehoods upon appearance of truth; as his eldest Son Mahomet enlarged the praises of Christ, and his Disciples, to overthrow Christian religion withal: he hath his fetch to make men believe there is an agreement between Christ, and his Apostles, and himself, or that they needed his testimony; who therefore put him to silence, and would receive no commendation from him, but for praises returned sharp rebukes. Even so, many men can praise good men and Ministers before their faces, whom they know to be deadly enemies to their vices: not for love of their virtues, but lest they should use them: and can call them honest men, to try if by that they can hinder them from doing the duty of honest men, as the Devils called Paul and Silas the Servants of God, lest they should show themselves so by dispossessing them.

Besides, they would seem herein to be better than they are, and therefore will honor the Gospel, and bringers, with their mouths, whereas in their hearts they cannot abide that the doctrine of it should be in sincerity, either published or practiced: the name of Christianity and of the Gospel pleaseth them well enough, so as the power and fruit of it come not near them. But as the Devil had no sooner praised the Servants of God, but presently he changed his coppy, and never left persecuting them till he had cast them into prison, got them soundly beaten, set fast in the stocks, and after sent out of the City: even so, many who now commend the person and doctrine of the Servants of God, presently (showing what spirit guideth them) can accuse them to be mutinous, and seditious, troublers of their City and State; and raise up the whole City, and stir up the wrath of the Magistrates against them, that so under pretence of the W • rd, or Law, or Peace, or Order, the true Ministers of God shall be wrongfully condemned, and cast out.

Thirdly, Who would think that he could be haunted with a wicked spirit, that can see his sin, 1 Sam. 24.17, 18. confess it with tears and indignation against himself, openly justify the righteousness of God's children? and yet in the example of Saul we see that a soul possessed of Satan may do all this. For as it is in bodily possession, though the Devils desire is incessantly to hurt and vex the poor creatures, yet by God's over-ruling power he is forced to give them some respite, and though hardly, yet sometimes departeth from them; and not always, but sometimes casts them into the fire, and sometimes into the water, Luk. 9. So is it in spiritual possession, the Lord for the common good bridleth often the rage of the Devil in his instruments, that they cannot always exercise it as they would; but they have their fits sometimes, that is, some strong lusts which Satan watcheth and putteth himself into (as Judas his Covetousness invited the Devil to enter into him) and also sometimes again they have their good moods, and seem to be come to themselves; but long stay they not here, but in a moment are changed and cast into their fits again.

Thus in a good mood, Saul could confess his wickedness, and David's innocence, and lift up his voice and weep; and David was now his good Son, and who but he? but presently the good spirit went, and the evil spirit came upon him, and he became more tyrannous and furious than ever before: even so some there are who seem to have remorse of conscience for sin, they will confess their wickedness with tears, pray for pardon, promise amendment, beg prayers of others (as Pharaoh ) one would think them very penitent, themselves think they are so also, but the Moon changeth not so often as these spiritual lunaticks: who hence may know that the evil spirit hath taken possession of them, because they are never long in a good mind. These few notes, instead of many, I thought good to set down, to help men that are desirous to see how secretly Satan worketh in their souls; and how he can cunningly most forcibly keep possession, when he seemeth most to disclaim it: that thus they coming to perceive the disease, may run out of themselves to seek for remedy. Which what it is, we are now in the next point to declare.

The third point in the words to be considered is, The mighty power of Jesus Christ, who only could heal those that were thus oppressed and enthralled by the Devil: and here consider, 1 The ground; 2 The proof or manifestation of it. The ground was, because God was with him.

It will be objected that God is said to have been with many of his servants who yet had not this power: as with Joseph, Joshua, Moses, and others.

Answ. God was indeed with them only by manifesting his presence in some powerful or loving effect which he wrought in, by, or for them. But 〈1 page duplicate〉 〈1 page duplicate〉 never was God present with any of his Saints as he was with his Son, who had not the virtue only and power of the God-head effectually and energetically working with him (which was all they had) but the god-head itself was after a sort bodily with him: yea, the fullness of the God-head was not only with him, but in him bodily, Col. 2.9. as elsewhere God is said, not only to be with Christ, but in Christ, reconciling the world unto himself, 2 Cor. 5.19. So as he of himself performed the works which proceeded from him (which they did not) and his actions as from himself were divine.

Quest. Why then doth not the Apostle more shortly and plainly say, that Christ was God, as that God was with him?

Answ. He might indeed have so said as truly: but for the time, spareth the weakness of his hearers, contenting himself to deliver Doctrine as they were able to receive it: in great wisdom by little and little instilling into their minds the knowledge of Christ; and by degrees laying such grounds and foundations, as whereby themselves might more easily rise to that high point of Divinity, which the Apostle calleth a great mystery, namely, God manifested in the flesh, 1 Tim. 3.26.

Secondly, For the proof or manifestation of this Divine power of Christ, • n overthrowing the power of Satan, and treading him under his feet, is evident in the Scripture. The first promise that ever was made to man fallen, is. That this seed of the woman should bruise the Serpents head. According to which prophecy, he, not only put Satan to flight in his own person, Mat. 4. but took also his strongest holds where he had strongly fortified himself in the persons of others, as everywhere the History of the Gospel recordeth. He rebuked the unclean spirits, and made them cry for grief and anger, Mark. 9.25. He forced them to silence, and would not suffer them to confess him, Mar. 1.25. By his very word he chained and bound them whom no bolts could hold, nor any other means subdue: such was his power and glory (though men saw little of it) that the Devils could neither fly from him, nor yet abide his presence. A whole legion of them, ran to meet him a far off, and worshipped him, Mar. 5.6. most submisly entreated him that he would not torment them; and earnestly sued unto him, that seeing they could no longer inhabit the man, they might have power over the swine. By all which examples, and many more that might be added, appeareth what command Jesus Christ hath over the Devils, and that by his only word he healed all those that were oppressed by them.

Quest. It is true that Christ hath this power and glory in himself, because God is with him, but how cometh this power to be so saving and sovereign unto miserable creatures who are held under the power of the Devil, and that most justly?

Ans. In healing all our diseases, Mat. 8.16.17. (among which this cute is numbered) we must knit and combine those two things which in Christ were inseparable, namely his glory and his grace, the latter of which makeeth the former sovereign unto us; and appeareth in two actions: in removing from us the next causes of all our diseases, namely, our sins. For as the Physician in working a cure, first removeth the distempered humors of his patient which are the matter of the disease: so doth our heavenly Physician imply, that this is the beginning of his cure, and therefore often his first word is, Thy sins are forgiven thee, and his last word is, go, and sin no more, lest a worse thing befall thee. 2 By taking our diseases upon himself, which 〈◊〉 Physician doth or can do: but this Lamb of God taketh away the sins of the world, by taking them upon himself: for he bare our infirmities, Col. 2.22. and carried our sorrows and sins in the body of his flesh, even to the cross, where they were fastened with him, buried them in his grave, yea, cast them into Hell, and there left them; by which most glorious triumph of his, the snares and letters wherewith we were chained to death, and the Devil, are broken, and our souls (as a bird) are escaped.

Hence note, 1 That no man can cast a Devil out of a possessed party, or ever did, as a principal efficient cause, but as an instrument, and that only by this power of the Lord Jesus, to whom all power in heaven and earth is given, and to whom all the honor of this power must be ascribed: for what power can countermand Satan's, but only God's? I grant, Satan may give place to beelzabub, and depart his habitation for his greater advantage, and forsake a body, to get faster hold upon the soul, or to delude many beholders: but such hostile conquest over Satan, argueth a mighty power of God, which all the Devils in hell cannot resist.

Secondly, That whosoever find themselves any way molested of Satan, must hasten themselves to Jesus Christ, who only can batter down the holds of the Devil, and work their deliverance. Feelest thou thyself held under any spiritual captivity or bondage? doth the Law of evil present with thee, toil thee with heaviness, and unchearfulness to anything that is good? seest thou in any measure Satan's secret trains, working against thy salvation? Oh come unto Christ! not faintly, as the Father of the possessed child, Mark. 9.22. Master, if thou canst do anything help us: but with confidence, as the Leper, Master, if thou wilt thou canst make me whole, Matth. 8.2. or as the Centurion, only speak the word: rebuke these dumb and deaf spirits within me: and thou who only canst make the dumb to speak, the deaf to hear, the blind to see, and the lame to leap for joy, set me at liberty, work my enlargement, chase away these spiritual enemies; and thou that art the Son, set me free, and I shall be free indeed.

Again, art thou in any affliction of body, or mind, or goods, or name? yea, be it in the case of Sorcery or Witchcraft, against thyself, or any of thine, or whatsoever belongeth unto thee? look up unto Christ, he can command Fire, Water, Winds, Seas, Diseases, Death, the Devils themselves: and if he see it good for thee, he can check all thy grievances; he is of no less power now in his glory at his Fathers right hand, than he was in his humility upon earth: and yet when he was at lowest, he could command Legions of Devils, nay Legions of Angels (as at his apprehension) much more can he now command and rebuke the former, and pitch the latter round about them that fear him: so as without his will, all the Devils in Hell cannot make one hair of thy head to fall.

Thirdly, Hence are overthrown sundry superstitious and wicked opinions and practices, very rife in the world: As,

1 Such Popish minded persons as think that by certain words and amulets, Devils may be driven away, diseases healed, &c. And for this they allege that in the New Testament, only by naming, Jesus such cures were effected.

To which I answer, that it is too gross a conceit, to think that there can be any virtue in words to dive away diseases, much less Devils: or to conceive that by the pronouncing of words, but by the virtue and power of Christ, working by the Apostles, and miraculously put forth with those words, both diseases and Devils gave place, and so the parties were healed.

2 Such as think that by the applying of consecrated things (as they call them) Devils are scared away: as by holy Water, Salt, hallowed Candles, relics of Saints, the sign of the Cross, Images fashioned in such or such a place: All which howsoever very ordinary in the Church of Rome, yet indeed are no better than sorcery and charming; and the very practices of those who while they will drive the Devil from others, plainly prove that themselves are spiritually possessed by him, in that they will cast out Devils by Beelzebub the Prince of Devils. They object for these relics, that a soldier that was to be buried, was revived by touching the dead bones of Elisha, 2 King. 13.21. But this was a Miracle wrought by the finger of God, to confirm the truth preached by that worthy Prophet, and is not to be ascribed to the touching of the bones, which in themselves, nor at any other time, had any such virtue.

They allege also the example of the Woman having the bloody issue, who was cured by the touching of Christ's garment: whereas that disease was cured, not by the Corporal touching of his skirt, but by the Spiritual touching of himself, which was by the hand of her faith: and therefore our Savior said, be it unto thee, not according to thy feeling, but according to thy faith. They allege also, Acts 19.12. That from Paul's body were brought to the sick, Napkins or Handkerchiefs, and the diseases departed from them, and the evil spirits went out of them. Which things had no such power in them, but only that it pleased God by such weak means to produce Miracles, for the confirmation of that holy Doctrine preached by • aul. And therefore the text ascribeth these Miracles, not to the garments of Paul, but to God himself; who by the hands of Paul wrought them, verse. 11. W ••• ce we may conclude, that whosoever use any such means as these, show th • mselves, not only superstitious and wicked; but most foolish and ridiculous to think that any bodily substance whatsoever can work upon or violence a substance which is not bodily, such as the Devils is. It will be alleged, that experience showeth that such means as these prevail to these intents and purposes: which we grant to be true; but that is by Satan's subtlety, who often dissembleth a flight, as though he were forced by an exorcist to depart: or else indeed goeth away, that men might be confirmed in their impiety, and grow more mad upon such wicked and unlawful means.

3 Others, who when God's hand is any way upon them or theirs, especially if they conceive it (as they are prone enough) a case of Sorcery or Witchcraft, leave the help of him with whom God is; and run to one with whom the Devil is, that is, the Wizzard or Witch, commonly called, the Cunning man, and Woman; or the Wise man and Woman. Which because it is so common a sin, and so bold, as men and women do not so much as Saul, who changed his garments that he might not be known, I will by some reasons prove this conclusion, that although a man knew that a Cunning man or Woman so called, or a Wizzard, could and would help him; yet ought he not to seek or admit of such help, were his case never so desperate.

1 Besides express places of Scripture against it, as Deut. 18.10. Levite. 19.31. Levite. 29.6. It is a departure from God to the Devil; Isa. 8.19. Should not a people inquire at their God? from the living to the dead? 2 King. 1.16. Because thou hast sent messengers to inquire of Baalzebub the god of Ekron, was is not because there was no God in Israel? and indeed, the seeking to such is a service and homage to Satan; which he often and for most part (being very skillful in Natural things) recompenseth with cure of the disease. Hence did the ancient Fathers call this seeking unto them, a renouncing of Christianity, and an Apostasy from God.

2 All help is to be sought of God, and in those lawful means which he hath appointed, and promised blessing unto. But for words, Amulets, Characters (which are Diabolical Sacraments) or good prayers (as they call them) of the limbs of the Devil, whose warrant have they, or what power but from the Devil? for God never put any such efficacy either into their nature by Creation, or by any Divine institution since: and therefore their work is from the Devil; on his part by Satanical operation; and on the Seekers part by Satanical faith and illusion.

Obj. But they use good means of Physic also.

Ans. Seldom or never; but if at any time they do, whence have they, being so simple and illiterate persons, their skill, but from the Devil, or Diabolical tradition? And who made the Devil thy Physician? who if he should minister nothing but Natural things, thou mightest not accept them from him.

3 This remedy is worse and more desperate than the disease, because God's curse followeth it: who in his Law, hath commanded that whosoever go a whoring after such, should be stoned with stones: and if any turn after such, he will set his face against them to cut them off, Levite. 20.6. And according to this threatening, he hath executed visible Judgments against it, even against Kings themselves (who think themselves most free to do their pleasure) as 1 Chronicles 10.13, 14. Saul died for his transgression that he committed against the Lord, even against the word of the Lord which he kept not, and in that he sought and asked counsel of a familiar spirit: therefore the Lord slew him, and turned the Kingdom to David: Asa never came oft his bed for this sin, 2 King. 1.16. and more, not only Kings, but whole Nations were cast out before his people for this sin: and not only they, but even his own people were cast among the Nations when they followed these ways of theirs, Isa. 2.6. Better w • • t therefore to die of a disease in the hand, than be recovered by the hand of •• e Devil.

4 Mark how the Devil hath circumvented such a party. 1 He hath robbed him of his faith in God, because he maketh haste. 2 Of his fealty and subjection to God, because he either denieth God's government, or the equity of it. 3 He hath got in him what he desired to win from Christ, but could not, namely, to take up another means of safety than God had appointed. 4 He having thus set up himself for such a man's God, he maketh him commit execrable Idolatry, in ascribing to the Devil himself that which is proper to God and Jesus Christ.

First, a power of healing, which the Devil hath not further than God permitteth him, to the just blinding of the sinner.

Secondly, a faith and persuasion in that power, that it shall be available to him: which is nothing else but a secret confederacy and league with the Devil, without which nothing can be done. This the Lord implieth in the bounding of his Laws, as Lev. 19.31. Ye shall not seek, &c. for I am your Lord: as if he had said, you ought to depend upon me and not upon the enemy of Mankind, Levite. 20.6. Ye shall not go a whoring —but be holy: as if he had said, have nothing to do with such an impure spirit, if you would be an holy people.

Quest. But if God would not have them to help, why doth he give them such power of curing, of fore-telling things to come, and revealing hidden things?

Ans. 1. The power of curing is from Satan, God justly permitting him, to the further deluding of unbelievers.

2 Neither doth the Wizzard fore-tell things to come, but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes; or which God permitteth himself to be the worker of: and easy it is for him to discover the Thief which himself tempted to steal.

3 The Lord permitteth all this, not that we should trust him or use him, but to try whether we will depart from our God: the case here is the same with that of the false Prophet, who must not be believed when he fore-telleth things that come to pass.

Why then, may some say, doth God suffer them to fore-tell such things? The text answereth, The Lord thy God tempteth thee, whether thou wilt cleave unto him or no, Deut. 13.3. Let all such persons as have sought to them, consider betime how they have broken Covenant with God, betaken themselves to Satan's help, broken prison to their greater punishment, and made stones bread: let these bewail the sin and renounce it: never was Saul in so fearful a case as when he run unto the Witch; by his own confession God was departed from him. Let no man lessen this sin, or dare to defend such limbs of the Devil under titles of good, wise, or cunning persons; seeing these cursed blessers draw Towns and Countries after them into their own damnation. Let none think it a slight matter to counsel others to this sin, and remember, that by the Law of God they ought to die, that seek to thrust people from their God, and drive them to the Devil: a far greater sin is this, than that which the Lord maketh capital.

Fourthly, here we have also strong consolation, that Christ is stronger than the Devil, 1 Joh. 4.4. stronger is he that is in us, than he that is in the world: look how strong the Father is, so strong is the Son, Joh. 10.29 and therefore his strength is as far above Satan's, as the Creators is above the Creatures. Hence we are sure none can take us out of his hands: not the World; Be of good comfort I have overcome the world: not the Devil; The Prince of this world is cast out: not sin, not death; both which are cast into the Lake: not temptation, nor persecution: for by Christ, we are more than conquerors. All these may molest us, but cannot hurt us: they may make war upon us, but we may pluck up our hearts, seeing we fight against conquered enemies. and are, through his strength that hath loved us. sure of victory before we strike a blow. Let not us forget the consolation, in that although our enemies may nible at our heels, yet the seed of the Woman hath broken their heads for us.

THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church, affirmeth in these words of himself, and the rest of the Apostles, that they were witnesses, not only of the things formerly u ••• ed, but of all things else, not only which Christ did in Judea, and Jerusalem, but also which he suffered among them; and so descendeth to lay down 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 Judea and Jerusalem, will appear to him that considereth, that it was one of Christ's first actions in his Offices, after his Baptism, to call his Disciples, who presently left all and followed him, to the end that they might be oculate witnesses, of his mighty works, of his life, of his death and resurrection: and that they may be ear-witnesses, of all the gracious words which proceeded out of his mouth: to which purpose, he took them after a sort into his Family, that by their domestical and familiar converse with him, all the while he lived in the execution of his office, they might be furnished to this testimony.

Hence is it that John saith, We saw his glory, namely in his Doctrine and Works: and, the things which we have heard and seen, declare we unto you. Many worthy points concerning this witness of the Apostles, were here to be delivered, but that I refer them all to the forty one, and forty two verses, where we shall as fitly, and more fully handle the same. And now proceed to the matter witnessed, namely, the Priestly Office of Christ, in these words, Whom they slew, hanging him upon 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 Judea and Jerusalem. 3 The kind and manner of his death, slew, hanging him on a tree. 4 The use of Christ his Crucifying.

First, the person that was put to death, was Jesus Christ, whom we have heard to be Lord of all; anointed with the Holy Ghost and power, to work most powerful Miracles; who went about doing good, and never harm, with whom God so was, as he never was with any Creature before, nor ever shall be hereafter; who subdued mightily the very Devils themselves with one word; for all this he was killed and slain.

Quest. But how could the Lord of life be subdued of death; yea he that did only good, and was without all sin, which is the mother of death?

Ans. Christ the Mediator must be considered in his two Natures, 1 The God-head, 2 The Man-hood: and in that he died, it was according to his Man-hood; so Peter saith, he died according unto his flesh, 1 Pet. 3.18. for his body was dead being separated from his soul; and his soul suffered the sorrows of death. But yet we must conceive, that he suffered not in such a Man-hood as was a naked and bare flesh, such as ours, but such as was inseparably united and knit to the God-head; and therefore the Apostle saith, that God shed his blood, that is, not the God-head, but such a person as is both God and Man. Secondly, although he had no personal sin to bring him to death, yet had he sin imputed unto him, even the sins of his whole Church, which he willingly took upon himself; so as God reckoned with him, not for the sins of one man, but of all his Church, and esteemed him as a captain sinner till the price was paid; and men reckoned him among sinners, and esteemed him an arch-malefactor.

Quest. But doth not this cross the power of Christ immediately before mentioned, whereby he controlled the Devils themselves, that wicked men should thus far prevail against him?

Ans. No, but it argueth a voluntary laying down of his power for the time of his suffering; for at his apprehension he could have commanded twelve Legions of Angels, but that the Scriptures must be fulfilled; yea, and this laying aside of his power was the most powerful work that ever he wrought, by which he more foiled and broke the Devils power and forces in men, than ever by any; showing himself the true Sampson, who more mightily prevailed against his enemies in his death, than in all his life.

Hence note, 1 How Christ's righteousness is witnessed; he went ••• ut doing good, and yet he is slain; and teacheth that Christ himself deserved not death, but he endured it for some other that had deserved it: and indeed. Christ died for us, and in our stead, that we should not die.

Object. But how could he, being innocent, suffer for us sinners, or how standeth it with equity, that God should punish the innocent, and let the guilty go free?

Ans. We must consider Christ in his death, not as a Debtor, but as a Surety or Pledge between God and us, who hath undertaken our whole debt; and therefore he suffereth not as guilty in himself, but in the room of us that were guilty: now it standeth with the course of Justice, to lay the Debtors action upon the Surety, being 1 Willing, 2 Able to pay the debt, as Christ was.

Secondly, we may gather hence the heinousness • and odiousness of our sins, it was no trifle, nor a matter of small desert, that the Lord of glory, the only Son of God, yea God himself must shed his blood for: and yet what a small reckoning is made of soul and open sins? Thirdly, take notice also of the love of God, who to free us, would lay the chastisement of our peace upon his do •• Son, that so his justice might be satisfied.

Object. But how could his Justice be satisfied, who was infinitely offended, with such a finite and short death as Christ's was?

Ans. By reason of the dignity of the person who suffered, being God as well as Man: that suffering was in value eternal, though not in duration or continuance.

Lastly, we have here the two Natures of Christ lively set before us; the one most powerful and glorious in mighty Miracles, which forced Legions of Devils to fly before it: the other beaten down with wrongs and injuries, even to the death itself: and it was meet that the Apostle intending to prove Christ to be the true Messias, should mention both these natures, which are absolutely necessary to the Mediator: the Humanity, that it might suffer death, and so satisfy in the same nature that had sinned; and the Deity, to overcome in suffering so to apply that satisfaction unto believers.

Secondly, The persons that put Christ to death were the Jews, they of Judea and Jerusalem.

Object. But the Jews had no power to put him to death, the Scepter was gone from them; and if the Scribes and Pharisees had had the power in their hands, they would never have suffered him alive so long. Besides, the Judge who was Pontius Pilate, was the Roman Emperors Deputy; the Soldiers, his Executioners, were of the Roman band; the manner of Death also, not Jewish, but Roman: why is it then said, that the Jews slew him, and no mention made of the Romans, by whose authority he was put to death?

Answ. The Jews are justly charged with it, because they were the chief causes and abettors in all that violence which the Romans used against him. They made way to this sentence, and went as far as they could; they apprehended him, they mocked him, they charged him with blasphemy, they raised false witness against him, they beat him, spate in his face, they hood-winked him, and bad him prophecy who smote him: finally, they delivered him to the Roman governor, accuse him with matter of death, falsely witness it against him, moved the people to ask Barabbas, and cry, Crucify him: they are content that his blood be upon them and their children, as it is at this day: and this is that which Pilate in his own defense said unto Christ, Joh. 18.35. Am I a Jew? Thine own Country-men and High Priests delivered thee unto me: as if he had said; I bear thee no hatred or displeasure, I am no Jew, who best know what thou hast done, being a Jew also, but thine own nation deeply accuse thee unto me. Whence may be noted sundry instructions.

First, That the lower degrees of murder, such as are envy, hatred, and uncharitable proceedings, are esteemed murder itself before God: for the Jews slew Christ in that they delivered him of envy to the Romans to be slain: The Law of God which condemneth the least injury against the person of our Neighbor, doth it in these words, Thou shalt not kill: The Apostle John speaketh of a mental murder, He that hateth his brother is a manslayer, 1 Joh. 3.15. he hath secretly in his heart slain him already. And yet how openly do men testify the malice of their hearts, so far as they dare, by cursed, reviling, and murthering speeches, that they may show themselves Murderers with witness? but alas, little know they what they do; for if the least and lowest degrees of provoking and rancorous speeches, as to call the brother, fool, deserve to be punished with Hell fire, Matth. 5.22. what deserve those venomous and spiteful speeches, which numbers without all conscience, accustom their Tongues unto? let such consider that the Apostle rangeth Raylers in the rank with Adulterers. Buggerers, and such beastly persons as shall • never enter into the Kingdom of God, 1 Cor. 6.20. Others there are, even a generation of rough Ishmael's, men of a word and a blow, whose fists are against every man, who instead of seeking peace, and pursuing it, devise how to quarrel and contend, they care not with whom, and this is counted courage and man-hood; but is indeed a satanical practice, and an high degree of Murder, which for the most part endeth in the highest to the destruction of others with themselves.

Secondly, Note that it is no less sin to sin by instruments, than by our own hands; the Jews were as deep (if not deeper) in this sin as the Romans: Calaphas the High Priest was as far in it, as Pilate that read the sentence: the one gave wicked Counsel, the other followed it: the receiver partaketh as deep in the sin and punishment as the Theef himself. Ahab murdered not Naboth, but because he consented to Jezebel, giveth her his ring, and concealeth her wicked intent, therefore the Lord asketh him, if he had killed, and gotten possession? 1 King. 21.9. as for Jezebel, there was another reckoning for her behind.

David slew not Uriah with his own hands, but writing to Joab to put him in the forlorn hope and recoil back from him that he might be smitten by the enemy and die, therefore the Lord asked him, wherefore hast thou killed Uriah with the sword? 2 Sam. 11.15. & 12.9.

This teacheth us to take heed of setting sinners a work, or any way of casting in our lot with them, either by, 1 Commanding, 2 Counselling, 3 Countenancing, 4 Provoking, 5 Flattering, 6 Silence, 7 Winking at, as Eli, 8 Defending any sin or sinner; for accessories are before God as principals: which is the rather to be considered of, because men willingly deceive themselves in this behalf. Many Masters will not work themselves upon the Sabbath day, but their servants must for them; in whom they sin as heinously, as if they set their own hands to work: for they ought by God's Law, to see that their servants, nay, their beasts, rest on the Sabbath as well as themselves.

Many Parents may hence also see their great sin, who themselves perhaps will not Swear, Lye, Drink to drunkenness; but all these, and worse they do in their children, over whom they watch not, whom they correct not, not use good means to reclaim them. Many men will not themselves revile or persecute God's children, but can well enough bear it in others, without much offense to themselves, or defense of the other, even when they have a calling often to do it: Paul, so soon as he was converted, accused himself for keeping the garments of those that stoned Stephen. And the truth of grace would make them listen to the Counsel which Pilate's wife gave her Husband, have nothing to do with that just m •• : have no hand, no tongue, no ear, no foot to stir against Christ in his members, if thou doest not mean one day dearly to buy it.

Thirdly, Note The extreme wickedness and unthankfulness of the Jews, whose sin is here aggravated, in that they persecute to the death, a just, and innocent man, one that was sent unto them by God, that came unto them as unto his own, among whom he had performed all his great works, had given sight to their blind, healed their sick, dis-possessed their Devils, raised their dead, and all this most freely and cheerfully; and yet, such was their ingratitude, that when he came to his own, his own received him not; this chief corner-stone was refused of the builders; this chief shepherd was smitten, even in the house of his friends.

Add hereunto, that they persecute such a worthy, and the Lord of all, with such indignity and despite, as they, not only reckoned him among sinners, but preferred a Murderer before the just, and holy one of God: and wherefore? what had the righteous man done? which of them could accuse him of sin? or might not he have taken his enemies book up •• his shoulder, and have bound it as a crown unto him? Job 31.35. yes verily. The Apostle hath told us in the words before, what Christ had done; he had gone about, and spent all his life in doing good unto the Jews, but they returned him evil for good, to the grief of his soul: and therefore as David lamenteth the death of Abner, How died Abner? his hands were not bound, nor his feet chained; but as a man falleth before wicked men, so did he fall, 2 Sam. 3.35. that is, Abner was a valiant and worthy man, and so would have acquitted himself, if he could have met his enemy face to face, and had not been wickedly and treacherously slain by Joab: even so, Christ continued a worthy person, although (according to the Counsel of God) he fell before wicked men through malice and envy: and as David amplified both the sin and the punishment of such a wretch as so cowardly slew Abner, when he said, know ye not that this day a great Prince is fallen in Israel? even so the sin of the Jews was hereby heightened, that a great Prince fell in Jerusalem, and the severity of God's judgment lieth heavily upon them till this day, in that both a mighty God, and innocent man, was with all extremity of rage and fury, pursued even unto the death.

Fourthly, note in these Jews, what an imbred malice there is in wicked men against Christ, and his Members; for it is never without matter to work upon, if it cannot accuse justly of evil, it can unjustly condemn for doing good: this Christ showeth, Joh. 10.32. Many good works have I done, for which of them do ye stone me? They answer him no, but they stone him for Blasphemy: so something shall be pretended, as Blasphemy, Treason, Mutiny, faction, or some such thing, and a form of Law shall be followed; nothing in the world is more easy than to find out a Law to put Christ to death by (for that is the conclusion of all wicked Laws, Christ and his members must die by them) but whatsoever be pretended against them, it maketh much for the glory of God, the patience of his Saints, and the just overthrow of his enemies, that whatsoever the godly suffer at the hands of the wicked, it is for most part, causles in themselves, and consequently unjust in the other. Let such as profess the Lord Jesus, take notice hereof, and content themselves, if they find return of evil for good; it was their Lord's case, and the servant can look for no better entertainment than his Lord findeth.

Let us not be weary of well-doing, although it breed us hatred of the World, as knowing, that the same spirit of malice is gone out into the world, and doth breath in numbers that follow the way of Cain, who slew his brother, because his works were good; as all those titles of reproach cast upon God's Children loudly convince, as that they are Church-gadders, holy Brethren, too nice and precise persons; the which and the like terms, if a man sing but a Psalm in his Family, he cannot avoid: well, needs must Christians suffer, let their care be to suffer only as Christians, and for well-doing: for it is no shame to suffer as a Christian, 1 Pet. 3.17. and seeing it is the will of God that they must suffer, it is better (saith the Apostle) to suffer for well-doing than as evil doers, 1 Pet. 4.16. many receiving indignities from men, will say, if I had deserved such and such things, it would never have grieved me, but Christians must be in a contrary note, it would grieve me if I had deserved such things as I suffer at the hands of men, but I rejoice in that I have not deserved them.

The third point is the manner and kind of Christ's death, in these words, and hanged him on a Tree.

Quest. Why was Christ rather to die on the Cross, than by any other kind of death?

Answ. Some say, that because mankind was foiled in the first Adam, by means of a Tree, it was meet it should be restored by the second Adam upon a tree; which although it be but inconsequent, yet this the Scripture affirmeth, that Christ on the Cross, as upon a glorious Chariot of Triumph, rescued his Church, foiled the Devil, spoiled Principalities and Powers, and made an absolute conquest against all the enemies of man's salvation, Col. 2.14. and that it was meet he should thus do by this manner of death, we want not stronger reasons out of the Scriptures. As

First, This was the counsel of God, Act. 2.23. for the Jews did nothing against him, but by the determinate counsel, and fore-knowledge of God; which Counsel of God, over-ruled the matter, and brought it to this pass strangely; for the High Priests had accused Christ with blasphemy, had produced witnesses against him in that cause, yea, had his own confession, that he was the Son of God, which they took for blasphemy: yet for this could they not put him to this kind of death, seeing the blasphemer, by the Law of God, must be stoned, not crucified, and so had Christ been, if the power of death had been in the hands of the Jews, as not long before it was: but the providence of God overruleth the matter so, as he must be brought before the Roman Governor, and a new action of treasonable affecting the Kingdom be laid against him, whence it was that Pilate asked if he were the King of the Jewe, and he answered, yea, upon which answer, he was condemned to the most cruel death that was in use among the Romans: for of those three kinds of death, burning, heading, and crucifying, this last was the most severe and shameful, to which the chief malefactors were sentenced: and that Christ was executed as an Arch-traitor, the inscription on the Cross, containing the crime for which he was condemned, plainly showeth, Jesus of Nazareth the King of the Jews, that no man could look upon or read that writing, but he should presently conceive Christ a malefactor in the highest kind of treason and rebellion.

Secondly, This kind of death was anciently prefigured, as also fore-prophesied: it was prefigured by Isaac, laid bound upon the wood, and the other sacrifices, which all were laid on the wood to be consumed by fire; by the lifting up of the shoulder of the peace offering, Levite. 7.30. by the shaking of the breast of the same to and fro, which as some say, signifieth the spreading of our Savior's hands upon the Cross: but especially by the lifting up of the brazen serpent in the wilderness, which, (as Christ saith) shadowed his own lifting up upon the cross, Joh. 3.14.

Again, this kind of death was also fore-prophesied, Psal. 22.16. they pierced or digged my hands and feet: it was also foretold by himself, Mat. 20.19. They shall deliver him to the Gentiles, and they shall mock him, and scourge him, and crucify him: and that it was necessary that this word of Christ should be fulfilled, see Joh. 18.32.

Thirdly, This kind of death carried with it a more special infamy than any other (as at this day we count hanging a dogs death, that is, an infamous kind of death) because it was especially execrable by the Law, which accursed everyone which was hanged on a tree; not that this death by any Law of nature, or in itself, was more accursed than burning, or pressing, nor by the Sword; for then neither the Thief on the Cross could be saved, nor any of our fellons thus executed, whereas the scripture in the one, and our own experience in the other, speak the contrary: but it was only accursed by the Ceremonial law of Moses; so that every Malefactor of the Jews that was hanged, was in the Ceremony accursed, and was the type of Christ, the substance of all Ceremonies, who on the Cross was really and truly accursed, sustaining the whole wrath of God, which is the curse of the Law, and not only Ceremonially and typically as they were. This the Apostle Paul teacheth, Gal. 3.13. that Christ was not only dead, but made a curse for us: his reason is, because he died on a tree; and therefore are we admonished. Phil. 2.8. to consider, not only that Christ was obedient unto the death, but to the death of the Cross: for any other death had not so much concerned us.

Fourthly, This death which so much concerned all the Church of the Jews, and Gentiles, must not be obscure, and therefore the Lord would not have Christ to die in a tumult, or in secret, but most conspicuously and apparently; at Jerusalem the great City of the Jews, but tributary to the Romans, as it were upon the Theatre of the World, at a solemn feast, when all the Males out of all quarters must appear before the Lord: upon a Cross high erected, that all might see him, and on the Cross himself proclaimed King of the Jews, in three several Langages, the Latin, Greek, and Hebrew, that all sorts of men might come to the knowledge of it: and further, because in his death standeth our life, he must be thus lifted up that all men might see him certainly dead, and that he died not in show and appearance only, but in deed, and in truth, really and perfectly: for which cause also our Apostle doubleth his affirmation, they slew him, and hanged him on a tree: which most necessary ground of Faith and Religion, Satan hath mightily by many Heretics sought to overthrow: the Turks at this day are held off from the faith in this Messiah, by that Diabolical suggestion, that not Christ himself, but Simon the Cyrenian was miraculously crucified in his stead.

And therefore because the assurance of the death itself assureth us more fully of all the fruits and benefits of it, the Scripture is careful so pregnantly to confirm it, as that it cannot be denied, not only that he was in the sight of a number of thousands dead on the Cross, but by his three days burial, by the piercing of his side, out of which came water and blood, by which was manifest that the very Call of his heart was pierced, by the confession of his very enemies, who would believe nothing but their own senses: and lastly, by the fact of the Soldiers, who, whereas they hastened the death of the Thieves by breaking their legs, they broke not his, because (the text saith) they saw that he was dead already.

The fourth point is the use of Christ's Crucifying. First, in Christ on the Cross take a full view of the cursedness and execration of sin, and consequently of thine own wretchedness, both in regard of thy wicked nature, and cursed practices; every sin being so loathsome and odious in the eyes of God, as the least could never be put away but by such an ignominious death of the Son of God himself.

If thou lookest at sin in thyself, or in thy sufferings, yea or in the sufferings of the damned in Hell, it will seem but a slight thing: but behold God coming down from Heaven, and him that thought it no robbery to be equal to his Father in glory, taking flesh, in that flesh abasing himself to the death of the Cross, on that Cross sustaining the whole wrath of his Father, and so becoming accursed for it, and thou shalt see it in the native face of it. And indeed, this one consideration setteth a more ugly face upon sin, than the Law possibly can; for that showeth our sins to be a knife to stab ourselves withal, but this to be the very spear that went to Christ's heart, which is the most odious apprehension in the world: all the sin that ever was committed on the earth, could not bring a man so low (suppose one man had committed them all) as the least sin of the elect brought the Son of God; seeing he that falleth lowest, falleth but from one degree in earth to another, but Christ falleth from the glory of Heaven, into the very sorrows of Hell: whosoever thou art then that makest light account of sin, and pleadest that God is merciful, look a little in this glass, wherein behold God's Justice, and sins desert, in the Fathers just indignation against his well-beloved Son, whom nothing but the cursed death of his only Son, in whom he professed himself well pleased, could appease.

Secondly, seeing all the knowledge of Christ profitable to salvation, is of Christ crucified, let us desire to know nothing in comparison, but Christ and him crucified, 1 Cor. 2.2. seeing such a great Apostle as Paul was, desired to know nothing else. Now to come to the distinct knowledge of it, we must consider these three points. 1 The virtue and power of this death in itself. 2 The application of it unto ourselves. 3 The fruits, which must appear in us by such application.

For the first, Look upon this death of the Son of God, not as of another dead man, neither think or speak of it as of the death of another ordinary felon executed; but as of a death which slew all the sins, of all the believers in the world, and as a destroyer of all destroyers; a death wherein was more power than in all the lives of all Angels and Men that ever were or shall be, yea such a death as hath life in it, quickening all the deaths of all that have benefit by it. Here we have a mighty Sampson bearing away the gates of his enemies; by death, killing death; by suffering his Fathers wrath, overcoming it; by entering into the Grave, opening it for all believers; by his Blood shedding upon the Cross, reconciling all things, Col. 1.20. never was there such an active suffering of any man, which tormented and crucified the Devils themselves, when the Devils instruments were tormenting and crucifying him: it is peerless and unmatchable, no Martyr ever thus suffered, though Popish doctrine would match as Corrivals some of their Saints sufferings with it; the most faithful Martyrs suffered but dissolution of soul and body; but Christ besides, suffered the whole Wrath of God due to man's sin: they suffered in way of Christian duty and service; but he to make a sacrifice of expiation of sin: they having their sins removed, and taken off from them; but he bare all theirs, and all believers sins in his body upon the tree, 1 Pet. 2.24. Howsoever therefore Human wisdom stumbleth at this death of Christ, yet must we, by the eye of faith, labor to espy glory in ignominy, esteem of the Cross as an honorable Chariot, and rejoice in a triumph made (as the Jews scoff) by an hanged man; thus shall we see the foolishness of God, wiser than man, and the weakness of God, stronger than man; thus also shall we imitate the holy men of God, who looking back to the Cross of Christ, could see him thereon triumphing, spoiling Principalities, breaking down partitions, reconciling God and man, Coloss. 2.14. yea man and man, both Jew and Gentile, into one body upon his Cross, Ephes. 2.15. slaying hatred, and procuring perfect peace.

Secondly, seeing it is clear in the text that Christ died not for his own sins, it is clear that he died for the sins of his elect, unto whom this virtue of his death must be applied; and this two ways, 1 To their Humiliation. 2 To their Consolation.

Both of them grounded hereupon, that Christ was thus Crucified for thee: without which application, the knowledge of Christ crucified excelleth not that in the Devils themselves. For the former, if Christ died for thee, then wast thou the cause of his death, thou crucifyedst him, thou art as faulty and blame-worthy for his death as ever was Judas, Pilate, the Jews, or the Soldiers; thy sins were the Nails, and the Spear, and thyself wast one of them that pierced him: which consideration seriously thought of, will be forceable to cast down the proud conceits of those for whom Christ must be thus humbled; and cannot but bring bitterness of spirit to him that truly conceiveth that himself deserved that death, which Christ, not deserving, endured for him: yea, and to have been held under the wrath of God for all eternity, if Christ had not freed him: urge this point upon thy Conscience to bring thyself to the bewailing of thy sins: Oh it was my pride that stripped Christ stark naked: it was the sin of my soul that made his soul heavy unto the death: my corruptions were the cords that bound him; my malice, my contempt of God, my ignorance, my woeful courses, were the thorns and nails that wounded him, he all this while standing in my room and stead.

Thus is it prophesied of believers in the New Testament, that when the Spi • it of grace shall be poured upon them, Zach. 12.10. they shall look on him whom they have pierced, and lament for him: that is, by faith they shall look to Christ whom by sin they have pierced, and th • s shall be an effectu • l means to lead them further in • o the practice of repentance: Thus Peter, when he would bring down the stiffness of the Jews, told them, that they crucified the Lord of glory, Acts 2.37. which when they heard, they were pricked in their hearts, and said, Men and brethren, what shall we do to be saved? Popish Preachers so handle this matter, as to stir up compassion towards Christ, hatred of the Jews, and Judas, and the Soldiers: but we must labor by it to come to the hatred of our own sins, or else we shall come behind the Jews themselves.

For the latter, If Christ was thus crucified for thee, then also be thou of good comfort, for many things were nailed on the Cross with him, even all thy Inditement, all thy sin, original and actual, the Curse, Hell, and Death itself died with him; if thou beest a believer, the same nails which were driven into his hands and feet were driven into thy sins, so as thou mayest look upon the Cross as the Israelites did upon the Brazen Serpent, and thereby be cured of all the sting of sin, and deadly sickness of thy soul: thou mayest behold his ignominy, as thy glorious robe; his arraignment, thy absolution; his binding, thy freedom; his abasement, thy advancement; his nakedness, the cover of thy shame; his death, thy life; and his Fathers forsaking of him, an assurance that thou shalt never be forsaken.

Only this knowledge of Christ crucified in special for thee, is it that can settle the Conscience in peace: when thou knowest and believest that all thy personal and particular sins were hung on the Cross with Christ, and that he in thy room suffered for them, that which in God's acceptation was as much as if in thine own person thou hadst borne the Curse of the Law for all eternity. The most content themselves generally to know that Christ died for Sinners, but never care to know what this particular application meaneth: The Popish doctrine also is an open adversary to this most comfortable persuasion of justifying faith: but it behooveth him that would have the right use of this Doctrine, never to be at rest, till he can come to say with the holy Apostle, who loved me, and gave himself for me, Gal. 2.20. and with Thomas, after he had seen the impressions of the Wounds in his hands and side, my Lord, and my God.

Thirdly, seeing that of the two main things in this death, 1 Merit. 2 The efficacy; none shall have his part in the former, that hath not in the latter: our care must be, if we would find life in this death of Christ, never to be at rest until we find the fruit and effect thereof in some sort in ourselves. The most powerful fruits of it are reduced to two Heads, the former is an ingrafting of us into the similitude of his death; for he died that we after a sort should die with him. The latter is a framing in us the quality of his life; for therefore he died for us, that we should live unto him: both of these are required to the right knowledge of Christ crucified; joined, Ephes. 4.24. and enjoined him that would know Christ as the truth is in Christ; called the casting off of the old man, and the putting on of the new. What it is to be planted into the similitude of the death of Christ, the Apostle showeth; namely, when our old man is crucified with him, Rom. 6.6. but when is that done? the next words answer; when the body of sin is destroyed: that is, not when sin is restrained, or some sins cut off; but when original sin, that is, the old man is killed, in all the parts and members of sin; when men hate, abhor, and groan under their corruptions, yea even their smallest and sweetest sins: this is a fruit of Christ's death, and noted to be in all those that are Christ's, when it is said, that they crucify the affections and lusts, Gal. 5.24.

Quest. But how are these lusts crucified by the death of Christ?

Ans. Not only by that deadly blow which Christ hath given them by his death: but also by setting often before thine eyes this death of his especially in the time of temptation. For example, being tempted to impatiency in sustaining wrongs, look upon Christ on the Cross, what sharp things he suffered, the thorns, the nails, the spear, and all this while as a sheep dumb before his shearer: in motions to pride, look to Christ on the Cross thus far humbled for thy sins: if to revenge, behold Christ on the Cross praying, and dying for his deadly enemies: if to oppress the poor and innocent, see Christ on the Cross suffering his blood to be sucked out for those whose blood thou suckest: so in temptation to any other sin, deny it, and say, Oh no, I see Christ on the Cross made a curse for my sins already, I have done him wrong enough already, I will not add this to the former, I see rather an infinite debt due from me towards him; and I must rather think of the payment of that, than offer to run in further.

Thus we see both the duty and the means, neither of them both are regarded by many: some would fain see Christ on the Cross, for the remitting of their sin, but not for the crucifying of it: their lusts are as strong as ever bebefore: pride, contention, hastiness, voluptuousness, worldliness, live and thrive in them, and yet they say, Christ was crucified for them, whereas if Christ be crucified for thee, the world is crucified unto thee, and thou unto the world. Others, because Christ is come and dead for sinners, make a clean contrary argument: Christ died for sinners, and therefore they will live in their sins: as though that were the work of Christ upon the Cross to maintain sin, and Libertine courses, and not rather to abolish the same: what a fearful thing is it that men dare make the death of the Son of God as a common pack-horse to lay all their sins upon, while yet hereby they embolden themselves in the multiplication of them?

Others are so far from crucifying their lusts, as they will not endure to have them pricked or touched in the Ministry: Oh meddle not with mine eyes, I cannot endure it: or if they endure to crucify many, yet some sweet sins shall be spared, they are sweet morsels, or fat morsels, profitable or pleasurable sins, and they must not be let go: but never a one of all these ever tasted in truth the least fruit of the death of Christ.

The second fruit that must appear in us, is the life of Christ, 2 Cor. 5.15. He died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again: Rom. 6.11, 12. Likewise think ye also that ye are dead to sin, but are alive to God in Jesus Christ: 12. Let not therefore sin reign in your mortal body. In which places, this life of Christ is opposed to the course of our lives framed of ourselves; and is nothing else but to depend upon Christ in all things, to give up all our thoughts, words, and actions to be guided by his word, and directed to his glory, and so to order our whole course, as his blessed Spirit may appear to breath, lead, and live in us. Now that this fruit should be added to the former, is evident, 1 Pet. 2.24. He bare our sins upon the tree, that we being dead to sin, should live in righteousness.

Thus therefore help thyself by this meditation, shall my Lord Jesus so willingly forsake his glory for me, and shall not I forsake my sin and shame for him? shall he contentedly die an accursed death for me, and shall not I as contentedly die to an accursed life for him? Shall he die to glorify me; and shall not I live to glorify him? Shall not he think his heart-blood too dear for me, and shall I love anything better than him? Thus to behold Christ on his Cross, will help thee forward in this fruit also.

To which purposes the Lord in wisdom hath instituted the Ministry of the Word and Sacraments, that we might have Christ crucified, Gal. 3.1. continually as it were hanging before our eyes: which ordinance of preaching Christ crucified, were it in request in the Church of Rome, they should not need their manuary Bables, Crosses, Pipes, Crucifixes, their Agnus Dei, and the rest: neither would they with religious adoration honor the Wooden Cross, to the dishonor of him that died upon it: but accursed be all such dead and Idolatrous representations against the word; let it be our happiness with care and reverence to frequent the Word and Sacraments, which are blessed means ordained of God, not only to set Christ on the Cross before our eyes, but to bring into possession those happy fruits formerly described.

THE Apostle having delivered the Doctrine of Christ his death, he orderly descendeth to instruct his hearers also of his resurrection, without which his death had never been beneficial unto them.

And the words in general imply one point not to be omitted: For howsoever the Apostle expresseth nothing between Christ his hanging on a tree, and his raising again; yet because it cannot be properly said, that he was raised from the Tree, or from the Cross, which was a kind of exaltation and lifting up, necessarily must be included a lower estate than that was; namely, that condition of the dead under which he lay for a certain time, as it were cast from the face of God his Father, and of men, yea, from the face of the earth: when death and sin seemed to triumph over him all the while of his burial, when they had him in the grave, the house of death. This was the low estate from whence he rose, the which he willingly submitted himself unto for a time.

1 That the faith of his Church might be confirmed, in that he was truly and certainly dead, and not in show or appearance.

2 That his victory and conquest over death might be more glorious; in that he could not hold him down when he had him in his own house; but like a mighty Sampson he carried away the gates of his enemies.

3 To remove by undergoing for us that fearful state of death and damnation, which we had otherwise forever lain under; to sanctify unto us our estate under temporal death, which is sweetened by his death: to make our graves as so • t and perfumed beds of rest, by his lying in the grave: and that we also therein by being subdued under corruption, might put it off, and so be sitted to immortality and glory.

4 To teach us, that our head being of power to rise from the power of death when the bands of it wrapped him round about; can now much more being in glory, draw us his members out of the deepest pits of danger or thralldom, spiritual or temporal; and will in his time set us free. This time we must wait, but not appoint it; neither distrust his power and grace when we are in the deepest of our distress.

5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation; we might also with more cheerfulness content ourselves, to suffer even any abasement with him, and for him, before we look to reign with him.

The words of the verse contain two things. 1 The assertion of Christ his resurrection, Him God raised up the third day. 2 The manifestation or evidence of it, and caused that he was openly shown. The former part is laid down in four distinct points. 1 The person raised, him. 2 The person raising him, God. 3 The action itself, raised, 4 The time when, the third day.

First, the person raised is Christ: where,

First, It will be demanded how Christ can be said to be raised, seeing he consisted of a Divine and a Human nature whereof the first could neither fall nor rise: and for the second that also consisted of soul and body; the former of which being the principal part died not, but was in Paradise. Seeing then neither the Deity, nor the soul of his Humanity, nor his person did rise, but only his body; how can Christ be said to be raised?

Answ. In sundry other places of Scripture besides this, we meet with such synechdochical phrases and forms of speech, wherein somewhat is attributed to the whole, which is proper but to one part, and that ascribed to the whole person, which belongeth but to one nature: which cometh to pass by reason of that straight and personal union of the two natures in Christ. Thus we read that God purchased his Church by his own blood, Act. 20.28. and that the Lord of glory was crucified, 1 Cor. 2.8. of the sons being in heaven and in earth at one time, Joh. 3.18. of Christ's being before Abraham was, Joh. 8.58. of his being omnipotent, &c. All which are spoken of the whole person, but properly are to be referred to the several natures to which they do agree.

Thus the Apostles sometimes expound them, and teach us so to do; 1 Pet. 3.18. Christ was mortified according to the flesh, and quickened according to the spirit, 2 Cor. 13.4. He died according to the infirmity of his flesh, and was quickened according to the power of God: and to help our conceit herein, serveth that school distinction, which saith, that whole Christ is said to do this or that, which the whole of Christ did not: yea, our own common form of speech saith, a man is dead whose soul liveth, and a man is asleep when his body only sleepeth.

2 We have hence to note that the same body was raised which had been laid down in the Grave, and no imaginary body, neither any other body for it; for never was any other laid there before. Of all which himself against all Heretics giveth sufficient evidence, as in the manifestation following remaineth to be cleared.

3 That this person raised was not a private person, but the same who had as a public person been abused, accused, condemned, and executed; and now as a public person also raised from the dead; in whom all his Church, and every member of it rose again: for whosoever have interest in his death, have their part also in his resurrection.

4 Here is a further thing in this person to be noted than ever was in any: the first Adam was a root also and a public person; when he sinned, he sinned for himself and us, and having sinned, and we in him, he died away, and left us in that sin; and being dead we hear no more of him: and the Scriptures, though they record at large the Histories of the holiest men that have lived, yet when once they come to this, that such or such a man died, we hear no more of him: but with Christ it is not so; who was not only as another Sampson, who bewrayed the greatest power in his death; but herein unmatchable and peerless, that he did greater things after his death, than ever he did in all his life: insomuch as Augustine was wont to say, that the faith of Christians was Christ's resurrection.

We must not then content ourselves, with common people, that Christ is dead for all, and no more; but fasten our eyes upon his resurrection so much the more diligently, by how much it is easier to believe that he was dead, than that he rose again. And what other thing can more fitly be collected from that practice of all the Evangelists, who in other things, while some of them omit one History, some another, or else some of them briefly point at, and lightly touch and pass over some other Histories, all of them set themselves of purpose to be copious and large in this of Christ's resurrection; that the faith of Believers might be firmly grounded herein, and the rather, because no benefit of his resurrection, none of his death: and without the certain apprehension hereof, all Preaching, and Hearing, and Faith were in vain; and we ourselves were yet in our sins: To which Apostolical practice, this of our Apostle is not unsuitable in this place in hand, 1 Cor. 15.17, 18. who while he almost in one word maketh mention of the death of Christ, he at large prosecuteth and proveth the truth of his resurrection.

The second point, is to consider the person that raised Christ. Him God raised, that is, God the Father, Act. 2.24. And have crucified and slain, whom God had raised: & 3.15. Ye have killed the Lord of Life, whom God hath raised from the dead. More plainly is this work attributed to the mighty power of the Father of glory working in Christ, and raising him from the dead, Eph. 1.17, 20. and to him at whose right hand he sitteth: so Rom. 4.24. We believe in him which raised our Lord Jesus Christ from the dead.

Object. But Christ raised himself, Joh. 2.19. Destroy this Temple, and in three days I will raise it again: and hereby was he mightily declared to be the Son of God by raising himself from the dead, Rom. 1.14. In like manner is this resurrection of his ascribed to the Holy Ghost, Rom. 8.11. If the Spirit of him which raised up Christ, &c. therefore the Father raised him not.

Answ. Here is no contrariety, the Father raised him, and he raised himself. For

1 There is but one Deity of the Father, Son, and Holy Ghost, which is the common foundation of all their actions. 2 There is but one power common to them all three, and this is the power that Christ challengeth he hath, to lay down his life and take it up again. 3 There is but one common act in them all three, for the putting out of this power unto any external action without themselves; of which Christ speaking, Joh. 5.19. saith, whatsoever the Father doth, the same things doth the Son also. In these respects holdeth the speech of the Apostle, These three are one, 1 Joh. 5.7. that is, these three, 1 In the true and real distinction of their persons: 2 In their inward proprieties, as to beget, to be begotten, and proceed: and 3 In their several offices one to another, as to send, and to be sent, these three are one in nature and essence, one in power and will, and one in the act of producing all such actions, as without themselves any of them is said to perform.

Secondly, Although here is no contrariety, yet here is an order in the working or administration of the person to be observed: for the Father as the first efficient in order, raiseth Christ as man, by the Son as a second efficient in order, and by the Holy Ghost as a third. For as it is in all the matter of creation, so is it in all the works of redemption: they are ascribed unto the Father especially; not because they agree not unto the other two persons, but because he after a peculiar manner worketh them, namely, by the Son, and by the Holy Ghost; but they not by him, but from him: and so neither this, or any other such place, where it is ascribed to the Father to raise his Son Jesus, must be conceived, either as making Christ (as the Son) inferior in power to his Father, or as excluding his own mighty power in raising himself; for they show only the order of the persons, but make no inequality in essence, or power, or will, or working.

Thirdly, where the Son is said to be raised of the Father, it must not be understood of the person of the Son, but in respect of his nature assumed, that is, his humanity. Whence observe, that as the former point shown that Christ was a true man, because he was in the state of the dead, whence he was raised; so this consideration showeth him to be a true and glorious God, and notably concludeth that which the Apostle aimeth at, who would hence prove him to be Lord of all, in that by his own power he raised himself from death; and so mightily declared himself the Son of God, Rom. 1.4. and Lord of all, blessed forever.

This is it which maketh him the fit object of our Faith, and if he had not expressed himself as well a true and perfect God, as a true and entire man, we ought not to have believed in him: we believe not then (as the Jews scoffingly say) in a crucified God; but in a God raising and exalting to glory, by his own omnipotent power, an assumed human nature, even then when it lay under the curse of all the sins that ever have, or shall be committed by the true members of the Church; the which thing no power of man or Angel, nor any created nature, could ever turn hand unto, could ever have stood under, and much sess have swum out with conquest and victory: neither indeed had he himself, if there had remained the least sin of any the elect to have been accounted for: we need then no other sign to be given us to prove his Deity, but this sign of Jonas: and when the Jews demanded a sign why he took such authority upon him; he gave them no other, but sent them hither, destroy this Temple, and I will rear it on three days, Joh. 2.18, 19, &c.

The third point is the raising itself: wherein three points are to be opened, 1 The necessity of Christ's rising. 2 The manner. 3 The fruit or ends of it. First, it was necessary that Christ should rise again in three respects.

1 For the accomplishment of things fore-appointed and foretold: it was from all eternity decreed and appointed by God, and therefore it behooved Christ to rise from the dead the third day, Luke 24.46. and it was impossible that he should be held down of death, Act. 2.24.

Again, the Scriptures must necessarily be fulfilled, all which beat upon these two points, 1 His sufferings, Luk. 24.26. 2 the glory that should follow, 1 Pet. 1.11. And more specially all those predictions, and types of his resurrection enforced this necessity, Psal. 16.10. Thou wilt not leave my soul in grave: which our Apostle proveth cannot be meant of David, whose body saw corruption; but that David spake concerning him: Isa. 53.10. when he shall make his soul an offering for sin, he shall see his seed, and prolong his days: Besides his own prediction of his resurrection, must either be fulfilled, or he could not have been the only true Prophet of his Church: for himself had said, that the Jews should slay him and crucify him, but the third day shall he rise again, Matth. 20.17. and this the High Priests and Pharisees remembered well, when they came to Pilate and said. Sir, we remember that this deceiver while he was alive said, within three days I will rise: command therefore that the sepulcher be made sure, &c.

Add hereunto, that all the predictions of his ascension, of his triumph, and of the last judgment, depended hereupon. Further, the types which fore-shadowed his resurrection, must not be frustrate, but answered in the truth of them: as that of Jsaac bound upon the wood, but yet reserved alive, whom his Father received from the dead after a sort: of Sampson escaping the revenge and malice of his enemies, by carrying away the gates wherein he seemed fast shut: of the two goats, one slain for sin, the other a scape-goat, shadowing Christ both slain for sin, and yet escaping, Levite. 16.5. of the two sparrows, the one killed, the other let fly: and the most express of all, that of Jonah, which Christ himself mentioneth, Matth. 12.39. and most properly applieth to this very purpose.

2 It was necessary in respect of himself, whether we consider the excellency of his person, or of his office. For his Person, he was by nature the eternal Son of God, the Lord of Life and Glory; and by no better means could he be discerned to be this true and natural Son of God, or the resurrection and life, than by raising himself from death to life by his most glorious power. Hence it was that himself a little before his death, prayed in these words: Father, glorify thy Son, Joh. 17.1.

As for his Office, as he was set out by his Father to be a perpetual Mediator between God and the Church; so was he to be an everlasting King of Glory; of whose Kingdom there must be no end, Luke 1.33. according to that Prophecy of Daniel 7.27. The Kingdom of the most High is an everlasting Kingdom. And according to the oath of the Lord, recorded Psal. 89.36. I have sworn once by my Holiness, that I will not fail David: his seed shall endure forever; and his Throne as the Sun before me, he shall be established for evermore as the Moon, and as a faithful witness in the Heaven. Selah.

2 He must be also a Priest forever after the order, not after the order of Levi or Aaron, but, of Mel • hisedeck, without beginning or end of days: and this also the Lord had sworn unto his Son, and could not repent, that he should be a Priest forever, Psal. 110.4. wherein the Priest-hood of Christ is advanced above all the Priests that ever were, who having received their Office in time, in time also ceased their office with their life, but Christ his Priesthood was not limit • ed in any time, but was every way eternal. They were many who succeeded one another, because they were not suffered to endure by death, Heb. 7.23. But this man because he endureth forever, hath (no successor, but,) an everlasting Priesthood. They were made Priests after the Law of the carnal Commandment, but he after the power of the endless life, verse. 16. that is, he was not made a Priest by the Law, namely Ceremonial, which established for a time dying and vanishing things, signified by the name of flesh: but he was made by the efficacy of the Word and oath of his Father, which gave him endless life, and perpetual duration; so as neither death itself, n •• the grave could hold any dominion over him, when they seemed to have clasped him fast in their bands; which yet were powerful enough to have held down any or all other men in the world besides himself: and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death itself.

The former, because he must not only make a perpetual oblation that need no repetition; but also he must live ever to make intercession, Heb. 7.25. and that perpetually, without which the Apostle implieth that he had not perfectly saved his people. This is most clearly proved, Rom. 8.34. It is Christ who died; yea, or rather which is risen again: who is also at the right hand of God, and maketh intercession for us: and Heb. 9.24. Christ is entered into the very Heaven to appear now in the sight of God for us: which appearance of his in Heaven with his Merits, hath the force of the most effectual prayer that ever was.

The latter is, that he may not only make one offering for sin (as those Priests did many) but that he may always live to apply it (as they did not) and see that his people have the benefit of it; not only before God for the appeasing of his wrath, but also for the purging of their consciences from dead works to serve the living God: as the same Apostle noteth, Heb. 9.14. and in the last place to bestow upon every believer the spirit of faith, whereby they may apprehend, and apply his sacrifice to their own salvation.

Neither doth it any whit impeach the eternity of Christ's Priest-hood, because four thousand years almost of the world were passed before he suffered: for howsoever the execution of it was not all those ages after the beginning of the World; yet the virtue, efficacy, and benefit of it, reached to the first Believer that ever was in the World, Adam himself, whose faith in this seed of the woman saved him. Abraham also saw his day and rejoiced: and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World, Rev. 13.8. namely, 1 In God's Council and Decree. 2 In the virtue and efficacy of his Sacrifice. 3 In regard of God's acceptation of it for Believers. 4 In the types and shadows of it, whereof the Ceremonial Law was full. And much less doth that hinder it from being eternal, in that after the day of judgment it shall cease, when we shall stand no more in need of Priests or Savior's: for howsoever the execution of this office shall then cease, yet the virtue and efficacy of it shall last forever and ever.

3 He must be also the perpetual Prophet of his Church, the unchangeable Doctor of his Church, and the Apostle of our profession: who must constantly send his Spirit to lead us into all truth, raise up Teachers, and hold them in his right hand, for the gathering of the Saints, until we all meet, in the unity of Faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ, Eph. 4.13. so as it is cleared that no part of his Offices could admit that he should abide under death, and therefore necessarily in this second respect must rise again.

Thirdly, It was necessary he should rise again, because he was so to die as that thereby he must overcome, yea▪ and destroy death, which he had not done, if he had lain conquered of death still in the grave: yea more, he must so die as that he must give eternal life to his sheep, Joh. 10.28. and by his death merit it, put, and hold them in possession of it forever: all signified in the phrases following, they shall never perish, neither shall any take them out of my hands: which could never have been accomplished, it himself had perished, and had been left in the hands and house of death. But hence hath he brought his Church strong consolation, in that being risen from the dead he hath fully overcome death, satisfied for every sin of every Believer, and risen from under all that weight of sin and death which would have oppressed us forever; yea, even himself, if he had left one of our sins that believe in his name unsatisfied for.

Out of this that hath been spoken, cometh to be answered that objection,

That seeing Christ by his death paid the price of sin unto God, what need we more of him, we can be but acquitted and discharged?

Ans. The providing of the most sovereign Plaster is not enough to work a Cure, but the apply • ng of it also. Neither was it sufficient for Christ to perform the former part of his Priest-hood, namely satisfaction for sin, if he had not added the latter thereto, which is the application of it. This latter maketh the former ours, and comfortable unto us. And both these the Apostle affirmeth of Christ, Rom. 4.25. Christ was delivered to death for our sins, and is risen again for our justification: where by justification is meant by a Metonimy, the application of justice.

II. The second point propounded to be considered of in the rising of Christ, is the manner of it, which will appear in three things: the 1 Concerning his Soul; the 2 his Body; the 3 his whole Humanity standing of both.

First, the Soul of Christ which on the Cross was separated from the body, commended into the hands of his Father, and translated that same day into Paradise, was by the mighty power of God the Father, Son, and Holy Ghost, brought back into his dead body, lying in the grave: quickened it, and made it a living body, moving and sensible in itself, and unto others.

Secondly, the self-same Body which was born of the Virgin Mary, educated in Egypt and Galilee; which was apprehended, condemned, crucified, and laid in the Grave, came out of the Grave a living body; God by the ministry of the Angels removing all lets, loosing the bands and apparel of death from oft his blessed body; by the earthquake tumbled away the stone that held him down, drove away the Soldiers for fear, who would have assayed to have killed him the second time if they had seen him rise: and so opened the Grave, that all might see the body was gone.

Thirdly, the whole Humanity was raised glorified. For 1 His Body put off all such infirmities and passions as he pleased to make trial of for our sakes, that he might be a more merciful High Priest: such as are hunger, thirst, cold, weariness, pain, and death itself: and contrarily put on such excellent qualities as are fit for a glorified body; such as are agility, brightness, incorruption, immortality, and the like.

But here two rules must be remembered; the former that none of these qualities are Divine properties: for although the Deity personally inhabiting this Human nature, doth adorn it with all perfection of most excellent qualities, yet must they still be conceived as finite and created accidents, which destroy not the nature of a body: they beautify it, but defy it not; they make it not omni-present nor yet invisible, for then should it cease to be a body, and become a spirit to which only these can agree.

The latter rule is, that although Jesus Christ rose most glorified, yet did he still while he was up on earth, veil his Majesty, and shown not himself in that perfect glory, the degrees of which he was now entered into; not only because he would reserve the fu • l manifestation of it until the last Judgment, but also in regard of his Disciples and faithful ones, that they might be able to discover the self-same body, which they had formerly well known: and that his surpassi • g glory sh • uld not hinder or affray them from that further familiar converse with him, whereby they (being to be his witnesses) might be confirmed and fit • ed to their testimony, by seeing, hearing, yea and touching him. Hence was it that while he was on earth, after his Resurrection, he would carry the s • ars and prints of the spear and nails, that they might put their fingers into them for their better discerning of him. Hence also although he rose naked out of the Grave, and left the clothes behind him (for that was agreeable to the state of a Glorified body, which standeth no more in need of clothing for necessity nor ornament, than Adam did in the state of innocence) yet in respect of their infirmity to whom he was to appear, he used clothes: and although he needed neither meat nor drink, yet for their sakes and ours, he ate and drunk, as we shall after see.

Secondly, as for the soul of our blessed Savior, it was beautified with such a measure of knowledge as excelled all creatures Men or Angels; even such as was meet for such an head: the God-head revealing unto it all things which either it w • uld know, or in regard of his glorious Office ought to know. The like is t • be said of Righteousness Holiness, and the rest of his Graces: wherein he was set so far above all Creatures, as they all are not able to comprehend them: and yet in regard of God, all of them finite as his soul itself is.

III. The third point in this rising of Christ, is the fruit or benefits of it, which will appear to be not so many as great, if we attentively consider, either 1 The Evils that hereby he hath removed, or 2 The good things he hath pr • cured unto his people. The former is manifest, in that hence all the enemies of man's salvation, are not only utterly subdued, but made not only not formidable and terrible, as before, but after a sort friendly, at least beneficial unto Believers: the which point after we have a little cleared, we will proc •• d to the second sort of benefits hence also accruing.

Jo • huah in leading the people, and putting them in possession of the land of Canaan, w s in many things a singular type of Jesus Christ: As that he beginneth where Moses endeth; his calling was confirmed to him by the voice of God himself: the end of his calling, to guide the people to the promised Land of Canaan: the destroying and casting out all the enemies that lifted up hand against them: the dividing of the Land according to their Tribes, and so preparing after a sort to everyone his mansion: the establishing of Laws and Ordinances to be observed of all the Subjects of that Kingdom: the people's ackn • wledgment of him for their Captain, their promise of frank obedience, and o subjecting themselves to whatsoever he commanded them. In one word, the whole History doth represent our true Joshua or Jesus, who is the accomplisher of all God's promises concerning the heavenly Canaan, and the leader of God's people to true felicity: but in no one action did this worthy Captain of the Lord's Hosts, more lively resemble the Truth or true Joshua, than when at one time in one Cave he slew five Kings; who being deadly enemies against the people of God, made out a strong head, and united their forces to hinder their peaceable possession: For our Joshua or Jesus, which is all one, went into the Grave or Cave where he was buried, and there met with, and slew five mighty Tyrants, and came out a most glorious Conqueror. The names of these five Kings, were 1 Sin, 2 Death, 3 Hell, 4 Satan, 5 The World: over all whom Christ by his powerful resurrection most gloriously triumphed.

The first of these enemies is Sin: who had forever reigned in us to death, and held us under his power, if Christ had not br • ken his power by his Resurrection. So saith the Apostle, if Christ be not risen again, We are yet in our sins, 1 Cor. 15.17. But it is plain this enemy is soiled: for if the guilt of one sin had remained unabolished, and Christ had not paid the uttermost faithing, he had never risen again.

But against this will be objected, that not withstanding Christ's rising we see sin rule and reign in the most, and hath as much dominion and power as it ever had or can have: and if we look at the best, they have many sinful actions found in their hands, plainly arguing, that sin moveth and stirreth, and is not dead in them. How say we then that Christ by his resurrection hath slain it?

Answ. We must here observe a twofold distinction, whereby we shall more easily loose this knot. First, of persons, some are members of his body, and some, yea the most are not: some are sheep, but the most are goat; some are in communion with him, as the s • i • ns set and growing in the root; but the most are out of fellowship with him, and are no otherwise knit unto him than a sciens tied to a tree by a thread, I mean by the slender thread of outward profession. Now as the Head only imparteth of the life, sense, motion, protection, light and comfort which it hath▪ to the members of its own body, and no other: even so the Head of this Mystical body, quickeneth, moveth, protecteth, enlighteneth, graceth, saveth only such as are in true communion with him: for these sheep only he giveth his life; for these he rose again; for these he spoiled principalities and powers; for these he slew hatred; yea, not for these only, but in these also, and in these only. As for all the rest, he prayeth not for the world, namely, the wicked of the world; he died much less for them, his death killed none of their sins; but they are left in their sins, and unto the reign and damnation of their sins, without all benefit either of the death of Christ, or of his resurrection. When we lay then, that Christ killed sin, we must be understood (according to the Scriptures) only for, and in true Believers, who only can receive of his fullness. The latter distinction concerneth sin; wherein we must consider two things: 1 the guilt. 2 The corruption of it.

The whole guilt of sin, is wholly and at once abolished to all believers by means of Christ his Death and Resurrection, but not the whole corruption; which while they dwell in the body will dwell with them: yet so as they neith • r live in it, not it scarcely live in them. For the former, the Apostle asketh this Question, Rom 6.2. How can we that are dead to sin, live in it? and hence it is, that such as are in communion with Christ, are not only said to be dead, but buried also with Christ: and consequently they leave their sins in his grave, even as Christ himself left them there: where if they be left, there will be a •• tting and consuming of them away, that they will be every day less than other, even as it is with the body that lieth in the grave: and those which remain yet unmortified, they will be even as dead ca • kases, loathsome and stinking, which above all things the godly desire to be covered. Now how impossible is it that these should be the practices of such as live in sin. Nay, I say more, that all the corruption of sin left in the godly, can scarcely be said to live in them. I grant indeed, some moving and stirring of it in them, but it is such a motion as is in a beast which hath the throat cut: it struggleth and striveth in letting life go: but the beast is killed, and the unclean issues of sin in the godly (which indeed are many) are like such issues which come from a dead man, and are a very parting from them, rather than any argument of the life of sin, or of any delight in them. This is that which the Apostle aimeth at, Rom. 6.7. He that is dead, is freed from sin: as the Theef once hanged, stealeth no more; so sin once dead and executed in Christ, liveth no more in state or strength: the sinews of this giant are cut, and what strength of motion can be in it? In a word, it is in Believers but dying sin, sin destroyed: the whole Host of sin is discomfited, though some stragglers of the Army wander here and there as Rebels in another man's dominions.

The second Enemy is Death, which entered into the World by sin, and went over all men, in that all men had sinned, and standeth in full force and state by sin wheresoever it reigneth. Now Christ by removing the cause, hath also removed the effect: for sin being slain, death is also swallowed up in victory: he hath made his word good, O death I will be thy death; who although he be the last enemy that shall be fully destroyed, yet hath he disarmed him, taken away his dart and sting from him, and so spoiled him, as he hath left him nothing to harm the elect withal.

The third Enemy is Hell, the gates of which was set wide open by sin; for, In the day thou sinnest, thou shalt die the death, namely, the second death as well as the former. But Jesus Christ, by descending into Hell, and suffering the sorrows of the second death, loosed the same from himself, and all such as shall believe in his name unto the worlds end: Rev. 1.18. I was dead, but am alive for evermore, Amen: and I have the keys of Hell and Death: which phrase seemeth to be borrowed from great Commanders and Conquerors, who having won and entered any City, presently have the keys delivered unto them, in token of that regiment and authority which now of right belongeth unto them; and plainly importeth, that howsoever Christ was once dead, yet by his death he hath vanquished Hell and Death, and so hath obtained full power and command over them both.

The fourth Enemy is Satan, the arch enemy of mankind; most malicious, being a man-slayer from the beginning, and most powerful, being the Prince, yea, the God of this world: yet hath the victorious Lyon of the tribe of Judah, put to flight this roaring Lyon: whose rage and malice made him bold to set upon the Son of God himself, that so he might work his own ruin and overthrow. How Christ avoided his sundry fierce assaults, and temptations in the wilderness; broke his power and forces by his powerful dis-possessing and casting him out of men and women; trod upon his neck by the power of his death and resurrection, we might at large out of the Evangelists show, but that we have spent some time already in this argument: so as now the gates of Hell can never prevail against the Faith of the godly▪ the seed of the Woman hath broken the Serpents head: the strong man is cast out by a stronger than he: the spoiler is spoiled, and lead in triumph by him that appeared for this end, to destroy the works of the Devil: who hath this Tyrant also in chains reserved for the blackness of darkness forever.

The last enemy, but not the least in strength, is the World, Satan's servant and armor-bearer; which by all the power and policy it could use, could not keep Christ down in the grave, but he rose again notwithstanding all the opposition of it: this is that our Savior professeth of himself a little before his death; Be of good comfort, for I have overcome the world, Joh. 16.33. As if he had said, trouble not your hearts, although you have all the strength and malice of the wicked world against you, all which shall be no more able to prejudice your salvation, or hinder your glory, than mine own, who have overcome it, so as you fight against a Conquered Enemy. By all this that hath been said, that of the Apostle appeareth to be true: that he hath subdued all things unto himself, and hath put all his enemies under his feet, that none nor all of them can separate us from God or Christ, or our salvation purchased and preserved for us by him.

Now we are to see in the next place, that Christ by his resurrection, hath not only spoiled these enemies for us, but that he hath made them all after a sort friendly unto us; that whereas they desire still indeed, and seem to wound us, they do nothing else but heal us.

1 For sin, that now serveth to humble God's Children and keep them low in their own eyes, as also provoketh them to walk awfully in regard of God, and watchfully over their hearts and lives, still groaning to God under their daily infirmities. By this means out of the eater cometh meat, as was said in Samson's riddle, Judge. 14.14.

2 Death is not now to God's Children as it was to Christ, joined with a sense of God's anger against it, or paying a debt to the Justice of God (for it were against the rule of God's Justice to require the payment of the same debt twice) but wherein they have a sweet sense of God's Fatherly love, wherein sin is perfectly to be abolished, whereby way and entrance is made unto life everlasting, where we shall be with God and Jesus Christ, which is best of all. The Saints of God in these regards have rather desired than feared it: for what man having been tossed a long time upon a dangerous Sea, would fear the Haven? or who being wearied with the Travels of the day, would fear to go to his rest at night?

3 Sence of Hell keepeth in us an hatred of sin, and a longing after Heaven: yea, how beneficial the terrors of Conscience are to God's Children, were too long here to discourse. The speech is as true as common, the way to heaven lieth by hell gates.

4 The Devil maketh us fly to God our help, and rely upon his strength: yea, when men by no other means will be drawn, God setteth the Devil in their necks to drag them to Heaven, as a grave Divine speaketh,

5 All the evils in the world work to the best to them that love God, and hasten them to the fruition of the victory obtained by Christ: they wean them from the World, and the love of it. And whereas they are as prone to pitch their Tabernacles here below as others, God useth these as means to keep his from being of the World, even while they are in it. They conform them to Jesus Christ their head, and train them in the imitation of him, both in patience and obedience. Now how could any of these parcels of God's curse against the sin of man, or man's cursed sin itself, bring to any such sweet and profitable fruits, but by the over-ruling power of Jesus Christ, who bringeth life out of death, light out of darkness; and who only can make his own wise, out of a rank poison to suck most sweet and sovereign preservatives? which who doth not, he never as yet knew the benefit of Christ his resurrection.

The second sort of blessings procured to the Church, by Christ his resurrection, is the fruition of good things which it putteth us in possession of even in this life, by giving us our first fruits, and a sweet taste: but up-heapeth our measure after this life when our Harvest cometh, and we admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three.

First, We are confirmed hereby in the whole truth of all our Religion; the main foundation of which laid by all the Prophets and Apostles, is, that Jesus Christ the Son of Mary, was the Son of God, the true Messiah, perfect God and perfect man: and so indeed he was such a one as he was foretold to be: one that was to die, and yet saw no corruption: one who must make his soul an offering for sin, and yet must survive to see his seed, and prolong his days: one that had power to lay down his Life, and power to take it up again. In a word, one that was put to death concerning the flesh, but was quickened in the spirit: that is, by virtue of his Deity, raising that flesh up again. Let all the Jews and Atheists in the earth despise the indignity of his death, we with the Angels will admire the glory of his resurrection.

II. The second benefit is, that hence we are assured that our 1 Justification, 2 Sanctification, 3 Perfect salvation, is not only obtained, but applied unto us.

1 For our Justification before God, by means of Christ his resurrection, he brought in to us an everlasting righteousness; in that he not only bare our burden upon himself, but bare it away from us: for what is his resurrection else but his actual absolution from our sins which were imputed unto him, and for which he subjected himself unto the death? Whence we grow up in full assurance, that the whole price is not only paid to the uttermost on Christ's part, but that the satisfaction is accepted also on his Fathers, whose justice would never have absolved him, if all the Bills and Writings which were to be laid against us, had not been fastened to the Cross, and so cancelled and fully discharged: so as now we may with the Apostle, hold out a flag of defiance, and challenge our righteousness; for who shall lay anything to the charge of God's Elect? It is God that justifieth; who shall condemn? it is Christ which is dead, yea, or rather which is risen again, Rom. 8.34. And the same Apostle thirsting after that Righteousness which is by Faith in him, counteth all things loss and dung, save only to know him, and the virtue of his resurrection, Phil. 3.10.

2 From this Resurrection of Christ issueth our sanctification, which is our first resurrection or raising of our souls from the death of sin: because in every reconciliation-making must be two conditions. 1 A forgetting upon satisfaction, of all old wrongs and injuries. 2 A binding from future offenses: the former Christ effecteth by his death, the latter by his resurrection, into the which whosoever are grafted, they cannot hence-forth serve sin, Rom. 6.5, 6. but being risen with Christ, they seek the things which are above, Colos. 3.1. where Christ sitteth: they cease further by sin to offend, as such who are begotten to a lively hope by the resurrection of Jesus Christ from the dead, 1 Pet. 1.3. and for this cause our Savior was careful after his departure hence, to send out his Spirit in more plentiful and abundant manner than before, that he might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen: who then manifest themselves members of such an advanced head, when this new life manifesteth itself in them.

Thirdly, our perfect salvation is also hence fully assured us; for if our Lord Jesus hath soyled all the powers of Hell, Death, and Darkness in himself, when he was yet dead; how much more doth he it for us his members, being now alive? if he could drive back and disperse all spiritual enmitles even when he was in Hell itself after a sort, how much more now being ascended far above all moveable and aspectible Heavens? Eph. 4.10. for we must not behold the victory and triumph of Christ, as performed only in and for himself; but as the ground and pledge of the victory and conquest of all the Believers in the World. Look upon this Son of David prostrating the great Goliath of Hell, for all the Israel of God; casting out the strong man, not only out of his, but of our possessions, that he might take us up for his own use; spoiling him of his kingdom and weapons, for us, yea and in us.

And hence, as out of a well of consolation, we shall draw this comfort to ourselves, that look as the gates of Hell could not prevail against him our head, no more shall they ever be able to prevail against us his members, although they never so fiercely and forcibly assayl us. And it spiritual enmities shall not be able to cut us short of our Salvation, much less shall temporal dangers: for by virtue of this resurrection also, even in the most troublesome deeps, when the waves of sorrows overtake one another, and go over our souls; when with Jonas we are ready to say, We are cast from the face of the Lord; Jonah 2.4. even then we have hope to rise out of such evils; and because out head is above, in short time comfortably to swim out.

Add hereunto, that death itself, nor the grave shall stand between us and home: for this rising of Christ is both the cause and confirmation that we shall rise again: If the head be risen, so shall also the members: if Christ the first fruits of them that sleep be raised, so shall also the whole bulk and body of believers: if we believe that Christ is risen from the dead, even so them which sleep in Jesus will God bring with him, 1 Thess. 4.14. and if the same spirit which raised Jesus from the dead dwell in us, then he that raised Christ from the dead shall also quicken our mortal bodies, Rom. 8.11. for Christ hath not redeemed the soul alone from death, but the body also: else had this second Adam been interior to the first, if not able to save by his rising all that which was lost by the fall of the former. Oh how would this meditation well digested, sweeten the remembrance of death and the grave? when a Christian shall consider, that look how it was with Christ when his soul and body were separated, yet both of them were united to the Deity, which brought them together again: even so I am taught by the Scriptures, that when my soul and body shall be separated, yet shall neither of them be sundered from Christ my head, but he will reunite them like loving friends that they may participate in his own glory. How would this meditation bring the soul not only to be content but to desire to be dissolved, and be with Christ, accounting that the best of all, Phil. 1.23.

III. The third benefit befalling us by the resurrection of Christ i • that because Christ is risen, we know it shall not only go well with us, but with all the Church of God; the prosperity of which, so many as would prosper must rejoice in; for hence it is that Christ calleth a Church out of the world, which after a sort riseth even out ot his own grave: hence is it that being ascended on high, he gave gifts to men, for the gathering and preserving of his Church: hence is it that the Church shall always have the light of the Gospel, Pastors, Teachers, and the Ministry, till we all meet to a perfect man: hence is it that this Church shall be defended from Wolves and Tyrants; seeing • one is stronger than he, nor able to pluck any ot his sheep out of his hands. Let the Church be pressed, it shall never be suppressed: Let the Kings of the earth band themselves and forces against it, the Lord hath set his Son upon his holy Mountain, and he shall crush them like a Potters vessel.

Let Heretics and Antich • ist send armies of Locusts, Jesuits, and seducing vagrants to waste the Church, and bereave it of the truth and light leading to life, they shall only seduce such as whose names are not written in the Book of life, and of the Lamb: for seeing Christ is risen, so long as he (who can die no more) liveth, he will preserve his darling, he will send out the Stars that are in his right hand for her relief; who like David's Worhies shall break through the Hosts of the enemy, and bring the pure waters of the Well of Life: as we are forever thankfully to acknowledge in those worthy restorers of our religion. Lastly, let floods of persecution rise and swell, so as this Dove of Christ cannot find rest fo the sole of her foot, one means or other Christ will use for her help: for he will either send her into the Wilderness, or the earth shall help the Woman and drink in the waters, that they shall not hunt her: or he will provide for her one of the chambers of his providence (as he did for Joash against the rage of Athaliah ) wherein she shall be safe till the Storm be blown over. These are the principal benefits procured us by Christ's resurrection, which belong not unto all, but only to such as are risen with him.

Quest. How shall we know that we are risen with Christ, that they mat assuredly belong unto us?

Ans. The Apostle setteth himself to resolve this question, Col. 3.1. where he maketh the seeking of things above where Christ is, and infallible mark of our rising with him; for as when Christ was risen, he minded not things below anymore, but all his course was a preparation to his ascension, to which all things tended: so now if thou be risen with him, Heaven will be in thine eye, and thine affections are ascended thither where Christ is: if Christ were on earth, thou mightest fix thy soul and senses here on earth, and yet be a Christian; but seeing he who is thy head is in Heaven, thou that art a member of him, must be there also. And as Christ while he continued upon earth after his resurrection, lived a kind of supernatural and heavenly life; so if thou be risen with him, thou livest not the life of nature, but hast begun the life of grace, and an heavenly conversation.

Quest. But how shall I know whether I live by this heavenly life or no?

Ans. There be two special notes to discern this truth by: the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth: the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven.

Concerning the former: the Natural man will follow and pursue things which tend to a sensual and natural life; he will beat his brains for gold and silver, meat and cloth, goods and lands for himself and his: as for Heaven, he will have nothing to do there till he be dead, and for the way thither, he cateth not to know it till he be dying at the soonest.

But the Spiritual man, he coveteth after Spiritual things: the power of Christ's Spirit where it is present, will lift up his heart be it never so heavy, to seek the Kingdom and the righteousness or it, and he seeketh after the wisdom of God; as for gold and treasures, he accounteth of the graces of faith, love, hope, humility, and the fear of the Lord above all pearls and precious things; he provideth for himself and his, the food that perisheth not, and thinketh h • mself warmly and comely arrayed, when he hath put on the Lord Jesus Christ, as knowing, that only the garment of his righteousness, can fence him from all the injury of wind and weather.

The Natural man doth not more seriously listen after great purchases of Lands and Fields, as he doth cast with himself to purchase the pearl hid in the field; for which he will sell himself, as we say, into his shirt; nay and further, how own self, liberty, life, and if he had anything dearer than that.

The Spiritual man, as for the things of this life, if he have them not, he wanteth not his portion: If he have them, his care is that they have not him, or become his portion: If riches increase, he setteth not his heart upon them: If they decrease, his heart faileth not with them. In abundance, he carrieth himself warily and weanedly. In want, cheerfully and contentedly. The things he hath, he useth as not using them: the things he hath not, he knoweth he hath no good use of them, or else he should have them. And thus as the Natural man bestirreth himself, and all his motion tendeth to the bettering of his outward estate at home; so contrarily doth an heavenly-minded man (accounting himself from home while he is here in the body) bend his chief care to settle his estate at home in heaven; and all his trading and converse in this strange Country tendeth to the enriching of him in his own Country.

Further, if we look to the Natural man's course in the matter of his religion, we shall see as great difference between them. For it is clear, that whereas matters of religion are a burden to the one, they are the joy of the other. The one as heavy to pray, to hear, to read and meditate on the Word, and of his own estate, as a Bear to the stake: if Law, of shame, or some such by-respect moved him not, if were all one to him to be on his Horse-back as in the Church: the other, would account his life tedious, were it not for these meetings of God and his people in the assemblies, and those sweet refreshments they bring back from thence.

The one, if he pray sometimes in public, he maketh little conscience of private prayer in his family, and so of other private duties, to which God and a good conscience would bind him as straight as to the former.

The other, walketh wisely and religiously in the midst of his house, and preserveth the worship of God at home, and maketh his house a little Church and house of God.

The one, maketh little or no conscience of such sins, as either in comparison of other, or in his own corrupt conceit, are smaller sins: such as are inferior oaths, idleness, gaming, sins of omission, idle words of hurtful; unclean or wandering thoughts: words he thinketh to be but wind, if he mean no hurt; and if he mean hurt, but do none, thoughts are free. As for the sins of the time, he will not be so undiscreet as to swim against the stream; he is here violently carried without resistance into a gulf of known evils, and all is well, he doth but as others do, and it were worse for him if he did not.

The other, maketh conscience of all sin, lesser sins, and secret sins: he can hate all, even those which he cannot avoid: he hateth the evil that himself doth, and willingly will not displease God though all men be therefore offended with him. To conclude this point, the one seeketh to appprove himself unto man; the other to approve his heart to God, because he knoweth he made it, and knoweth what is in it. And this shall serve for a taste of the opposite disposition between Natural, and Spiritual life.

II. The second note, to discern this heavenly life by, is the similitude or agreement which it hath with the life of the Saints in heaven. For the life of the Saints in Heaven, must be a counterpane of the believers upon earth, to which they must be daily framed in sundry regards. 1 In respect of the things they are called from. 2 In respect of the things they are called unto.

1 The Saints in Heaven are called from three things. 1 The world itself. 2 The corruptions that are in the world through lust. 3 The company of the wicked of the world. Even so must believers in the world in their degree and measure, carry themselves as those that are chosen out of the world, and such as are bought from the earth, Rev. 14.3. meddling no more wich earthly things than needs must, enjoying them so, as they joy no more in them, than in things which are not their own, but borrowed only for a time: using them so, as they abuse them not, because they are to be countable for them; abiding in them earthly business and callings▪ so as they be never earthly minded: in one word, so desiring, pursuing, having, holding, and parting from the profits of this life, as those to whom God hath shown better things, than any below; yea, and esteeming of their present life itself so indifferently, as that they can account the day of their death better than the day wherein they were born.

2 As the Saints in Heaven, being delivered out of the prison of the body, have all the bolts and chains of their corruption struck off; so the godly who have their parts in the first resurrection, have after a sort changed their lives, and put on a Divine nature, 2 Pet. 1.4. they have bid farewell to the follies of their former times, yea renounce, and as far as frailty will permit, loathe their sins; saying unto them, as Ephraim to his rejected Idols, get you hence: what have I to do with you? they that were of the Synagogue of Satan, are now in the Temple with true believers. Thus is it said of the hundred forty four thousand, that were bought from the earth, that were not defiled with women, but were virgins, that is sanctified in part, and washed from their filthiness, and will have no more fellowship in the unfruitful works of darkness, wherein sometimes they were chief actors.

3 The Saints in heaven never join with the wicked of the world anymore; that being verified, which Moses spake to the Israelites, concerning the Egyptians, The enemies whom your eyes have seen this day, you shall never see more: even to the faithful hate the company of the wicked, with whom they can neither do good, nor take any: whereas before their calling, they were mixed with them, and ran with them to the same excess of riot. Now their fellowship is dissolved, they are no more Companions with them; the light of the one admitteth no communion with the others darkness: and that they are often forced to dwell in Mesech with them, it is the woe and grief of their hearts.

Another part of this agreement, standeth in the things to which the Saints are called, which are sundry. As, 1 Look as their chief happiness standeth in the beholding of the face of God, and seeing him as he is, together with their rejoicing in his blessed communion; and that most sweet fellowship they have one with another; even so the chief blessedness of the Saints in earth, is their fellowship with God and Christ, though it be not so immediate as the former. They see his back parts indeed rather than his face, and rejoice after a sort in his face, but afar off; and as in a glass of the Word and Sacraments, not face to face, nor in that brightness wherein they shall behold him, when they are at home with him at his right hand: but yet what they want in the thing, they want not in desire to be where he is, that they may see his glory, so as they may be satisfied with the fullness of it; that they may so see him, as they may be like him; that they may drink (not of the streams, but) of the well of life, and see light in his light. And because loving him that begat, they cannot but love him that is begotten: the next happiness to the former, do the godly justly esteem the communion of Saints, placing under God their chief delight in such as excel in virtue.

Secondly, as the heavenly life of the Saints is spent in the perfect praise of God, wherein they employ their eternity, keeping in the presence of the Throne of God a perpetual Sabbath, and serving him day and night: even so believers endeavor in their measure, that the same mind be in them which was in Jesus Christ, who thought it as his meat and drink to do the will of his heavenly Father: they bring free-will-offerings: they esteem one day better in his Courts, than a thousand besides: and account these persons blessed that may dwell in his house, because they ever praise him. Not that much rebellion and corruption of nature, doth not often dead and dull even the most sanctified; but yet something they get forward; and delight in the progress they make to the cheerful praise and worship of God. And this they do, not by fits and starts but imitate that heavenly life in the continual endeavor, to make the pleasing of God their principal delight, and the chief thing that most soliciteth them.

Thirdly, as the Saints in Heaven live according to the Law of perfect righteousness, which is the Law and charter of Heaven, and have obtained perfect sanctification: so Believers on earth set the same Law before them, to rule and direct every particular action by, and begin the self same obedience: they begin to weigh all they give out or take in by the weights of the sanctuary, which God hath sealed as just: they follow the Lamb whither-soever he goeth before them, whether by voice or example.

Fourthly, as the Saints in heaven enjoy God for the means of all their lives, Rev. 22.3, 5. for he is their Temple, their light, their Tree of Life, their Crystal river, &c. evenso the Saints in the World, though they live by means, and must not look to reap without sowing, as once it was, 2 Kin. 19.29. yet enjoy they God above all means; and acknowledge that he is their life, and the length of their days; that they live not by bread alone, but by every word proceeding out of the mouth of God: that it is he that giveth them power to get substance, and blesseth their children with increase: that he which clotheth the Lilies, and feedeth the Sparrows, will clothe and feed them: yea and more, that before they shall want that which is good for them, it all means should fail, he would sustain them without means, by Miracle: that his Promise cannot fail them, when the Indian Mines shall come to naught: that his word is means enough, which commandeth the Rock, and it giveth water; and the Winds, and they blow Quails before his Host shall perish.

Fifthly, as the Saints in Heaven would not for all the world forgo their Happiness for one day, and yet are they not now so fully happy, but that they still wait and long for further perfection of their glory; saying, Lord, how long, Holy, and Just? Rev. 6.10, so the godly would not for all the world be separated from their estate in Christ. A cloud of Martyrs in all ages manifes • ed, that all the World, the sweet of it, nor the sour, the flattery of it, nor the tyranny, could draw the godly from the fruition of their privileges in Christ. And yet dwell they not in these first fruits, but wait still for the perfecting of this their redemption. Hence the Apostle describeth them by their inseparable property, 2 Cor. 5.2. Rom. 8.23. which is, to love the appearing of Jesus Christ, 2 Tim. 4.8.

These notes laid together, will give witness with or against a man, whether his conversation be heavenly, and consequently whether he partake of all the former benefits of Christ's resurrection. Examine thyself by them: Whether art thou called out of the World in thy affection? whether art thou actually separated from the corruptions that are in it through lust? whether dost thou contemn, and avoid vile and graceless persons? dost thou rejoice in the fellowship with God and communion of his Saints? spendest thou thy days in the constant praise and worship of God? framest thou thy life according to the Word of God, the rule of all Righteousness? enjoyest thou all things in God, and God in all things? prizest thou thy present estate above all the World, and yet longest thou for the perfecting of thy happiness, saying, Come Lord Jesus, Come quickly? this is to converse in Heaven, while thou art on earth; and to seek the things above, where Jesus Christ sitteth.

Which if it be, then how few have their conversation there, or are risen with Christ? How few are set free from the power of sin, witnesseth the general reign of it everywhere. How many mind only earthly things; how many mind them principally? How do most men swim with the stream, drinking in the corruptions of the World most insatiably, as the fish doth water? How do sinners combine themselves against God, to run to all excess of riot? How unpleasant and unwelcome a voice is it, to call men to delight in God and his Children? How heavy are they to the parts of his Worship? coming unto them, as if they went to some punishment? How are men's Lusts become their Laws, instead of the perfect Rule and Law of God? every man almost living as Israel when there was no King among them. How do men rest in the means of their warfare, with-drawing their hearts from the author of it? How few prize the life of Christianity, how many scorn it in themselves and others? How many wish in their hearts there were no other life to come, and that they rather had good assurance of this which is present? and instead of wishing and waiting, tremble at the mention of Christ his coming again? Yet most of these men, professors of Christ: all of them baptized into his name; and all of them will be reputed as good Christians as the best. But all this forenamed course, hath no savor or relish of Heaven; all that take it up, mind nothing but earthly things; and the end of it, without timely repentance, will be damnation, Phil. 2.19.

IV. The fourth general point, is the time of Christ's resurrection, set down in the Text to be the third day.

To understand which, we must know that Christ lay not in the grave three whole natural days, each of them standing of twenty four hours; for then he should have lain seventy two hours, and have risen also on the fourth day; whereas he lay not in the Grave above thirty nine hours, and rize on the third. But the Scripture useth a grace, or form of speech, whereby two parts of days are called by the whole: and three days put for the time which passed in three several days; every day having his night belonging unto him.

The first day of the three, saith Augustine, is to be reckoned by his latter part, in which Christ was dead and buried, not passing three hours of the four and twenty; yet so as both the night before when the Jews day begun, and the most of that day was spent in taking, examining, whipping, misusing, condemning, and executing him. The second day is to be accounted wholly and perfect; from the evening of the day before the Passover, to the evening of the Sabbath following; standing of full four and twenty hours. The third day is to be accounted from the former part of it, beginning at the evening of the Jewish Sabbath: for Christ lay all night, near twelve hours, in the grave, and rose in the morning betime about the midst of that natural day, standing of four and twenty hours. And thus is Christ truly said to have risen the third day.

Now that Christ should rise the third day, and no sooner, nor later, these reasons show.

1 He must rise the third day, according to the Scriptures, 1 Cor. 15.4. For they had foretold this to be the particular time, Hos. 6.2. After two days he will revive us; and in the third day he will raise us up; namely, in his own person: for we also were raised with him, as we have seen. The Scriptures had also further figured this distinct time in the type of Jonas, who having lain three days and three nights in the belly of the Whale, was the third day cast on the dry land: as our Savior himself while he was yet alive, expounded of himself, Matth. 12.40. As Jonas was in the belly of the Whale three days and three nights, so shall the Son of Man be three days and three nights in the heart of the earth.

2 It pleased him not to rise sooner: he would not presently come down from the Cross, nor revive himself before he was buried, nor rise presently after he was laid down, as he easily could; because he would manifest that he was truly dead: as also because he would lead his Church into some suspense, therefore he rose not till the case seemed desperate: Luke 24.21. We trusted that it had been he that should have delivered Israel: and as touching all these things, this is the third day that they were done.

Again, he would no longer defer his rising. 1 Lest he should utterly have endangered the faith of the Disciples, which in that short time was sore shaken; as not only the former example, but the heaviness of the Disciples themselves to believe the news of it, and willfulness of Thomas, plainly bewraveth.

2 Because upon this event and keeping touch in this very circumstance of time, he had laid all the credit of his Person, Ministry, Doctrine, Miracles, Life and Death. For when they come to ask him a sign to prove himself the Messiah, he referreth them to this event after his death: that when they had destroyed the Temple of his body, if he did raise it either after or before the third day, or did not on that day raise it, they should never take him for the Messiah. And of this very circumstance Angels and men had taken notice from his own mouth, Luke 24.7. when the women came to the Sepulcher to seek Christ after he was newly risen, the Angels told them, he was risen, he was not there: and further wisheth them to remember what he had said to them while he was with them, that the third day he must rise again: nay not only his friends, but his very enemies had got this by the end, and therefore came to Pilate, saying, Sir, we remember that this Deceiver said, that he would rise the third day: let us take such order that the last error become not worse than the first.

3 The blessed body of Christ was not to enter into the least or lowest degree of corruption, and therefore he would lie no longer in the house of corruption.

Quest. But how could his body be preserved so long, seeing Lazarus his body, and our bodies in that time enter into many degrees of it?

Ans. Christ was indeed balmed and sweetened with Odours: but all this could not have preserved him, if his soul and body had not now been • aced from sin, the mother of corruption.

Obj. But he had sin imputed unto him.

Ans. Yea, but he had overcome all that, and slain it on the Cross: for had he not destroyed it, himself had been destroyed by it, and subdued forever under the corruption of it. In all which regards, that is verified which himself being risen, affirmed, Luke 24.46. Thus it is written, and th •• it beh • eveth Christ to suffer, and to rise again from the dead the third day.

Other things the Evangelists observe in this circumstance: as that it was the first day of the week; that is, the first day wherein he had created the Heavens and the Earth, and wherein he would create now a new Heaven, and a new Earth; and as before he had set up a marvelous frame of the world, but sin • e exceedingly shaken and defaced by sin, he would now restore the world again▪ and repair the ruins of it, by abolishing sin: as formerly he had filled Heaven and earth with the glory of his power in Creation; so would he now fill them with the glory of his power in Redemption, which is a second creation. Hence is it, that that day is now converted into the Christian Sabbath▪ and called the Lord's Day, Revel. 1.10. or if you will, Sunday; but not as the Heathen, in honor of the Sun; but as Christians, in honor of the Sun of righteousness. Again, the Gospel noteth, that this our glorious Son •• s • about Sun rising, early in the morning, or a little before it, Matth. 28.1. To show unto us,

1 The power of his God-head, who could while his body was dead, perform the promise which he had made alive, even in the instant of which he had spoken.

2 The impotency of his enemies, who although they watched him, f •• l ••• him up, laid an heavy stone upon him, were every way cautelous to keep him d • wn till the third day was past, and he not stealing away secretly in the d •• d time of the night, but • ose with noise and warning, even in the morning, ye • could they no more stay him, than they could the Sun from rising and running his course.

3 The benefit which the world of believers obtain by his rising again set down by the Evangelist, Luke 1.78. Through the tender mercy of our God the day-spring from an high hath visited us, 79. To give light to them that s •• in darkness, and to guide our feet into the way of peace. The Chronologers further observe, that this was the day wherein Moses led the Israelites through the Sea, wherein all the troops of Pharaoh and his Host were drowned: Even to our Lord Jesus this third day, led all the Israel of God out of the spiritual Egypt of blindness and filthiness; but gloriously triumphed over all the bands of Satan. Sin, and Death: all which were sunk like a stone into the bottomless pit of Hell. Other observations concerning this day might be inserted out of Authors, which because I see no sound ground for them out of the Scriptures, I will omit them, that I may now come to the lessons which out of this circumstance, we may draw for our further instruction.

First, we learn hence, that all the promises of God shall be in due season accomplished, whatsoever may seem to come between them and us. For seeing Christ being dead, both could and did perform his promise to his Church, will not he much more being alive and in his glory do it? The Israelites had a promise of a good Land: they must in the mean time suffer much oppression in Egypt, for the space of four hundred and thirty years together: but the self-same night, Exod. 12.41. when the term was expired, they went out against the heart, and yet at the entreaty of Pharaoh and his people. In like sort Joseph had a Dream, that the Sun and Moon, and the twelve Starrs should worship him: in the mean time he must be cast into the Pit and Dungeon, where he can see neither Sun, Moon, nor Star: many days and years passed wherein he saw nothing but the clean contrary, and yet in the due season of it, this dream was accomplished. And the reason is, because,

1 God is true of his word, he cannot lie, nor repent: and

2 He is able to fulfill whatsoever passeth from his mouth: for shall anything be hard or impossible to God? or shall any power, or death, or the grave itself falsify it? Lean thyself then upon this truth of God: hast thou a promise of outward or inward peace, health, wealth, or any other good thing, which thy heart can wish? hold this promise fast in the midst of thy heart; wait for the accomplishment of it; it shall not fail thee, so far as thy Father seeth good for thee: if it be delayed and deferred, even this also shall turn to thy best. Hast thou a promise of life everlasting? hold it by the faith of thy soul, as the aim and end of all thy faith and religion: for all the miseries of this present life shall not be able to defeat thee of it. Hast thou the promise of the resurrection of the body after death? stick to this Article of thy faith also: nothing could hinder the rising of thy head, no more can let, but the members shall be where the head is: not the grave, not fire, not water, not the bellies of beasts or fishes, but they shall give up their dead, and further the accomplishment of the word of their Creator.

The second observation is, that as the Lord of life raised not his Son as soon as he was dead, but he must lie in the grave two days, yea and the third also, till his case seemed desperate to the Disciples themselves: even so may the members of Christ lie long in the graves of their misery, yea, so long, as their case seemeth desperate; and all that while, the Lord not only deferreth, but seemeth to deny their help, and utterly to neglect them. Abraham had the promise of a Son by Sarah; he looked every year for him, ten, twenty years together, nay till the thirtieth year, till it was not with Sarah as with childing-women, in so much as she laughed when she heard it, the case in nature was desperate: who would have thought but that God had forgotten his promise: which Abraham himself in all that time (if God had not shoared up his faith) might have forgotten: but though long first, yet at length the Lord found out a time fit enough to bring his word to pass. David in like manner had the promise of the Kingdom, but in the mean time he was so traced and hunted by Saul, that he said in himself, I shall surely one day fall by the hands of Saul; but howsoever the Lord still deferred his promise, he knew not how to break it: the Kingdom was rent from Saul, and given to him that was better than he.

Now the chief Reasons of this dealing of the Lord's with his Children, are these,

1 In God's delays there is a seasonable time for all the graces which he giveth to be set on work, such as are faith, patience, hope, prayer; all which cease in the accomplishment.

Secondly, he will have his children's case often desperate, that his own hand may be acknowledged in giving them unexpected deliverance. How could Israel but acknowledge his out-stretched arm in their delivery, when they saw nothing but the mountains before them, the enemies behind them, and the sea as a wall on either side? and if the Lord had delivered them before they came into the bottom of the sea (as he easily could have done) the glory of his work had been obscured, which all ages since have admired and extolled till this day. How did Jonah and the Ninevites acknowledge the finger of God, in calling him to that Ministry, when as he seemed utterly cast away, being buried in the Whales belly three days and three nights? for when by the powerful Word of God, the Fish was commanded to cast him on the dry ground, what a worthy fruit of conversion it had in them generally, the History doth declare. What great glory the Lord won to himself by saving Daniel, (not from the Den,) but from the Lions teeth in the Den: and the three children, (not from the Furnace,) but the very fire in the Furnace; it appeareth, in that the very Heathen Kings themselves made public Edicts, that no God, but Daniel's, and no God but Shadrachs, &c. should be worshipped through all their Dominions, because no God could deliver their worshippers as he had done.

Thirdly, the Lord often longer absenteth himself from his own children, that when he is returned, they might make the more account of him; it pleased him to deal herein as a Mother with her child, who although she be tender enough over it, will sometimes get her out of sight, and behind a door; in the mean time the child falleth and getteth some knocks, and all this to make the child perceive its own weakness, and depend upon her so much the more. Example hereof we have, Cant. 3.4. when the Church had sought her beloved in her bed, in the streets, among the Watch-men, and found him not, at last, after much seeking and sorrowing after him, she findeth him whom her soul loved: then she took hold on him, and would not let him go, till she had brought him to the house of her mother.

Use 1. Tedious and heavy afflictions may not be an argument of God's hatred. It is a simple opinion of simple people, that God loveth not that man, who is exercised with any strange cross, especially if it be more lasting and lingering upon him. Why dost thou not consider, ignorant man, that the Lord suffered his own well-beloved Son to lie in the Grave till the third day, before he raised him up? What sayest thou to the Israelites in Egypt, did they cease to be the people of God, or to be dear to God, when the heaviest tasks were laid upon them? Whose blood was it that Manasseh made the streets of Jerusalem run with, but the Saints? In the Persecutions of the Primitive Church, we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian, and as many chained under met als and mines, Who was it that asked if the Lord would absent himself forever, and whether his mercy was clean gone for evermore? Was not this the voice of David, a man after God's own heart? Wouldst thou hear the style of God's children in the Scriptures? thou hearest them called worms of Jacob, dead men of Israel, Isa. 41.14. Wouldest thou know their state? neither is that unanswerable to that style: read Heb. 11. from verse thirty five to the thirty ninth, They wandered in Sheep-skins, and Goat-skins; and they (of whom the world was not worthy) were banished the world, as unworthy to live in it. Impossible therefore it is, as Solomon teacheth, to know love or hatred by anything before a man, Eccles. 9. A man may be a Dives, and a Devil, or little better: another may be a Lazarus, and a Saint. Fat pastures, for most part, threaten slaughter, when lean ware need not fear the Butcher.

2 In tedious and heavy afflictions, and graves of misery, prescribe not unto God, neither the time, nor the manner of thy release; but leave all to him, in whose hand, times and seasons, and means of deliverance are. We would not by our good wills lie one day, no not one hour under affliction: our spirits are as short as Jehorams was; what, shall I attend any longer upon the Lord? is not this evil from him? And hence are all those murmurings and complaints; Oh, never was any in such misery, or so long, as I am. But the Lord knoweth what he doth, and whom he hath in hand. He seeth perhaps,

1 That thou hast strong hidden corruptions; thy hard knots must have hard wedges, as hard bodies strong potions. 2 It may be, thou wast long in thy sin before thy conversion, and thy Cross is the longer, to be a means to bring thy old sins into fresh memory, that so thou mayest renew thy repentance. 3 It may be, thou hast since given some great scandal to the Church, and so thy correction abideth, till thou hast testified thy repentance.

4 Thy heart perhaps can tell thee that some other crosses of some other kind have been neglected, or would not have smarted half so much: therefore the Lord will have this to stick by increasing the smart, and with-drawing his comforts, till thy great heart be made to stoop. 5 Look whether some lust, as yet not denied, lendeth not a sting to this cross above all the former: whether thy heart be over-mastered, or fretful and peevish; for even so we deal with our Children, who when a little smart doth but set them on frowardness, we meeken and overcome with more stripes. 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear, to bend thee and work thee to good: whereas, if he should bring his chastisements roughly, and at once, it would break thy heart: great cause therefore hast thou to subscribe to his wisdom, whose ways are all justice and mercy.

3 Hence we fetch our assured comfort, That as God delivered his Son the third day, so will he also seasonably deliver us. What if we seem to be dead in our graves, despised, neglected, and forgotten one day, yea, the second? yet the third day cometh: Hos. 6.2. After two days he will revive us, and in the third day he will raise us up, and we shall live in his sight. This made Abraham hope above hope: In waiting, I waited, saith David; that is, I continued waiting on God. Job after darkness hoped for light. It may be the third day is not yet come. Thou art not yet come to the Mountain where God will provide: nor thou art not yet in that extremity which is God's opportunity. Isaac must not sit at home, but take a journey of three days to be slain; he must not be sent back the first of second day, but the third day (yet not before he be bound on the altar, and the stroke of death a fetching) is he taken from off the wood.

Is the Lord a killing thee? yet trust in his mercy: God seemeth indeed not to know his own Children sometimes, but to be deaf at their prayers: to have broken the bottle wherein he was wont to preserve their tears: but he knows us well enough, saith Paul, 2 Cor. 6.9. though we think ourselves unknown: and therefore we are sometimes, as dying, but yet we live: chastened, but not killed; yea killed, but not overcome. He seemeth now to know none better than the wicked: but the third day cometh, and putteth as great a difference between them, as it did between Pharaohs Baker and Butler, Gen. 40.13, 19. the third day shall lift up the head of the one, and restore him to his office; but the same third day shall take the head from the other, and shall hang the body on a tree for the birds to eat the flesh from it.

And caused that he was shown openly.

NOw we come to the manifestation of Christ his resurrection. Which is described, first, by the persons to whom he was so manifested: set down, 1 Negatively, not to all the people: 2 Affirmatively, but to us who were chosen of God to be witnesses. Secondly, by the facts of Christ towards these witnesses: which are two, the former in this verse, in that he admitted them to eat and drink with him after he rose from the dead: the latter in the next verse, in that he sent out his Disciples with commandment to preach unto the people: and especially to acquaint them with the Article of Faith concerning his coming again to judge the quick and the dead. In which two actions, namely, of sending out his Disciples, and judging of the world, his Kingly office doth notably put for • h itself.

And caused that he was shown openly:]

1 It behooveth Christ to make open show and manifest knowledge of his resurrection.

1 Because as he had been openly put to death, and openly buried, that none could doubt of the truth of either, so this being as main a beam as lieth in all the frame of our Religion; it was meet that it should be as sufficiently cleared, and as lit • le liable to exception, as any of the former: which it had not been, if it had not been as openly confirmed: and therefore he would for the space of forty days, Act. 1.3. by many bodily appearances to many credible persons at once; and by many other infallible tokens, make it evident, that the same body which was crucified, having the same hands, feet, and side which were pierced, and wherein the prints yet remained; even the same finite and circumscribed body, which was to be seen and handled, and no other, was now raised from the grave, and loosed from all the bands of death.

2 Because some things remained to be done by Jesus Christ, between his Resurrection and Ascension, which craved his manifest presence. As, 1 He was further to instruct his Disciples in the things which appertained to the Kingdom of God; namely, in all the Doctrine they were to teach, and all the Ordinances they were to observe, in the external government of the Christian Churches unto the end of the World: and therefore the Evangelist showeth us, how Christ begun at Moses, and all the Prophets; and opened unto them in all the Scriptures, the things that were written of him, Luk. 24.27, 32. and not only the Scriptures, but their eyes, and their hearts, to understand and be warmed and affected with the same. 2 He was to establish and send out into all the world in his own person, the Apostles to Preach the Gospel; which he pleased to defer till this time, when by his glorious resurrection they might see, that all power was given him in heaven and in earth, Mat. 18.19.

3 He was to confirm this their extraordinary Ministry, by an extraordinary Sacrament, namely, breathing upon them, and giving them the Holy Ghost, Joh. 20.22. that is, some smaller measure of gifts, as a pledge for the time; but directing them also when and where to expect the plentiful pouring out of the Spirit upon them after his departure: as it was most miraculously performed in the day of Pentecost, after they had a while waited at Jerusalem for the Promise of the Father, Act. 1.4.

4 He was by Miracle to confirm to his Disciples the truth of his Resurrection, that they might be the better fitted to the testimony of it, as he did by that miraculous draught of fish, whereby they knew that he was the Lord, Joh. 21.7, 12.

5 In that also he was (according to that which the Scriptures had foreprophecyed of him, and himself also often foretold) to ascend up bodily and visibly into Heaven, whence he descended, so to show himself the Son of God, and our High Priest lifted up higher than the Heavens; to open Heaven for us, and carry our flesh before hand thither, where in the mean time he maketh requests for us: it was meet in the presence of all the eleven, Act. 1.9. and they all beholding, that he should openly, and according to his body be visibly and locally taken up, as the Angels witnessed, Act. 1.11.

Now though in these and other regards, it was meet he should show himself openly, yet would he not so openly show himself as to all the people, but only to such as his wisdom thought fit to behold him.

Quest. But why did not Christ after his Resurrection, ride in an open triumph before all the People? In all reason it would have made much to the confusion of his enemies, and the comfort of his friends. It could not have been but if he had risen in the sight of the Soldiers, and had gone into Jerusalem among the Scribes and Pharisees, into the Temple among the Doctors, into Pilate's Palace; they would all have been stricken down, and confounded in the remembrance of their so cruel and wicked a fact, if they had been so plainly and sensibly convinced of it.

Answ. We may not suffer our folly to prescribe to the Wisdom of God, whose ways are not our ways. The foolishness of God, is wiser than men, and the weakness of God, is stronger than men. And there be sundry just reasons why Christ neither would, nor did so openly show himself. For,

1 He declareth hereby that his Kingdom is not of this World; for then he would have shown himself unto the World, whereas after he rose from death, he would not show himself but to those of his own Kingdom. Neither needeth he for the furthering of his Kingdom the help or witness of the great ones in the world: for then would he not have passed by the Scribes and Pharisees, the Doctors and great Rabbies, whose words would easily have been taken, and shown himself to a few poor and abject men and women. Neither cometh his Kingdom with outward pomp and observation, Luk. 17.21. as Human Kingdoms do; his triumph is correspondent to his conquest; both of them spiritual and inward, not discernible but to the eye of the soul.

2 The time was now come wherein Christ was not to be known any longer according to the flesh, 2 Cor. 5.16. the World that had so known him before, must know him so no more; but only by dispensation for the time, that such as were to witness of him, might take the better notice of him.

3 The wicked had made themselves unworthy to see him anymore: and this was a part of the just judgment of God upon them, who had so despighted him: they saw him once, and were sufficiently convinced by the Scriptures, by his Miracles, his Life, and his Doctrine: all which because they despised, and willfully thrust the Kingdom of God from them, they are justly left of God and Christ, and permitted to be further blinded, that they may up-heap the measure of their sins.

4 As for the godly, the Lord would not have their Faith to depend upon the witness of the eyes and sight of the wicked and ungodly; but upon a Divine testimony, namely, upon such as were appointed of God for it: and this is a sure ground of Faith.

5 If Christ had openly appeared to all the people, he had falsified his own word, who had threatened them, that because when he would have gathered them as an Hen her Chickens under her wing, but they would not, Matth. 23.39. they should not thenceforth see him till they could say, Blessed is he that cometh in the name of the Lord. As if he had said, from henceforth, namely, after you have crucified me, ye shall not see me till the end of the world, when I shall come again; which coming some few of you, namely, that are elect, shall gratulate unto me, and say, Blessed is he that cometh in the name of the Lord. And perhaps (as some interpret it) all you who now reject me, as a vile person; will then, but too late, and to no profit of your own, either by force, or in imitation of the godly, acknowledge me the blessed that cometh in the name of the Lord: and to this also maketh that. Matth. 26.64. where giving a reason of his confession to Pilate, that he was the Christ the Son of God; he telleth them, that they shall hereafter see the Son of man; but not before he be sitting at the right hand of the power of God, and coming in the Clouds of heaven.

6 It appeareth that many more of the Jews were more convinced in their Consciences, and pricked in their hearts for crucifying the Lord of glory, by the preaching and ministry of the Apostles; than they would have been by the sight of Christ himself. In the second, fourth, fifth, and seventh Chapters of the Acts it evidently appeareth, how by the Apostles direct dealing against their sins, many thousands were converted at someone Sermon: and how many were daily added unto the Church, whose faith was far more sound in that they attained the blessing which Christ pronounced upon those that believed, and yet had not seen.

All which teacheth us, that in matter of Divinity, we must always subscribe to God's wisdom, shutting up our own eyes; If we have a word to believe anything, or to do anything, although our reason be utterly against it, though custom, though example, yet must we follow 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 wandering in the wilderness of this world; and even till we attain the rest which is prepared for the people of God.

But unto the Witnesses chosen before of God,]

We read of many and sundry sorts of Witnesses of Christ his Resurrection, and therefore it is worth inquiry, which of them are here to be understood.

1 There was a Divine witness of the Angels, Luk. 24.6. Why seek ye the living among the dead? he is not here, but is risen.

Secondly, there was a real witness of the Saints that rose again with him and appeared to many, to the end, that they might testify of his resurrection, which we doubt not but they did, both by their appearing, and by word of mouth also.

Thirdly, there was a forced testimony of the Soldiers, Matth. 28.11. They came into the City, and told all things that were done: whose first report was a main proof of the truth of the thing, howsoever after they were hired to turn their tongues.

Fourthly, there was the witness of the Disciples and followers of Christ: and this was either private or public. The private witness was of many private Christians, not only men, but women also who followed Christ, who also were by Christ vouchsafed to be the first preachers of it even unto the Apostles themselves; as we read of Mary Magdalene, Mary the Mother of Joses, Salome, Joanna, and divers others. Such was the testimony of the two Disciples who went between Jerusalem and Emans, Luk. 24. to whom Christ made himself known the very day of his resurrection, and yet were no Apostles. Thus were many other private Christians undoubted witnesses of the resurrection, who no doubt saw and heard him in many of his apparitions, as well as the Apostles themselves; in so much as Paul saith, that he was seen of more than five hundred brethren at once, 1 Cor. 15.6. But the text is not meant of any of these sorts, but restraineth itself to the public witnesses even the twelve Apostles; who were to carry the tidings 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 several offices by laying on of men's hands upon them: even so God laid his hands on these, that is, Christ immediately by his own voice called these to be witnesses unto him, which was one of the privileges of the Apostles.

2 The Apostle in the words expresseth himself, by limiting them to themselves; to us, namely, Apostles, who ate and drunk with him: not only who before his death lived as it were at bed and board with him, but after he rose from the dead, that we might not be deceived in our witness of him.

3 To us, whom be commanded to preach and testify (namely, to the whole world) these things, together with his coming again to judgment.

Now for the further clearing of this public witness of the Apostles, we will consider three things. 1 That these twelve were appointed by Christ himself to this witness; which the Apostle Peter plainly concludeth, Act. 1.22. where speaking of one to be elected into Judas his room, he saith, he must be chosen of one of them which have companied w • th us all the time that the Lord Jesus was conversant among us, beginning at the Baptism of John unto the day that he was taken up▪ implying, that whosoever was not thus qualified, he was not fit to be made such a public witness with them of his resurrection: because to the making of an Apostle, was necessary either an ordinary converse with Christ upon earth, or else an extraordinary sight of him in Heaven: by which latter, Paul, who made an honorable access to that number, proved himself an Apostle.

T • e second thing is, how they were furnished to this witness: and this was su •• y ways. 1 By their senses, they ate and drunk with him, that is, were in a familiar sort conversant with him after he rose again. 2 By word of mouth, he gave them charge and commandment to do it: of both which we are to speak in the text. 3 By a Sacrament or sign of breathing upon 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 understandings, and made th • m able to conceive the Scriptures, and unfold all the Mysteries therein, so far as was behooveful for the Church. 5 By bestowing sundry other great gifts upon them, sending the Holy Ghost upon them in the likeness of fiery Tongues: whereby they received the gift of Tongues, he gift of Miracles, of casting out Devils, of healing the Sick by imposition of hands, of preserving from poison and deadly things, of the Apostolical rod, whereby death itself was at the command of their word, either to take place, as in Ananias and Sapphira, both struck dead with the word of the Apostle; or to give place, as in Dorcas, who by a word of the Apostle was raised to life being dead. By these means the Lord put into the hands of the Apostles, great power to give witness of the resurrection of Christ, Act. 4.33.

The third thing is, By what means they witnessed, or gave testimony to Christ.

Ans. Because they were to be authentical and faithful witnesses to all the world, and that both in the age wherein they lived, as also in all the succeeding ages to the end of the world: therefore was it necessary that they should give witness two ways. 1 By zealous and painful preaching by voice while they lived. 2 Even after their death, by the holy Doctrine left behind them in their Works and Writings: and thus do they still remain public witnesses to us, on whom the ends of the world are come.

Doct. Hence observe, that the office of the Apostles was to give testimony unto Christ after a peculiar manner; Acts 1.8. When the Holy Ghost shall come upon you, ye shall be witnesses unto me, both in Jerusalem, Judea, Samaria and to the uttermost parts of the earth. I say, they were to be witnesses after a peculiar manner, for these reasons.

1 To distinguish their witness from ours, who are ordinary Ministers: for every Minister is called of God to give witness to Christ: but properly to speak, they are rather Preachers and Publishers of things witnessed, than witnesses: or if witnesses, yet herein they differ from the Apostles, that they are not oculate, or ear-witnesses, nor such sensible witnesses as they were: for this is an Apostolical speech, and manner of preaching, not derived to ordinary Pastors and Teachers, to say, That which we have heard, and seen, and our hands have handled, that we testify unto you, 1 Joh. 1.1.

2 They were all faithful witnesses and faithful men; endued with faith and full belief of the things they wrote and testified; as all ordinary Ministers are not. Whence the Evangelist John professeth of them all, that they knew the testimony to be true, Joh. 21.24. True for the matter: for they delivered the whole Counsel of God, and kept nothing back that was fit to be known, and true for the manner, they all speaking as they were moved by the Spirit of God, 2 Pet. 1.21. and therefore exempted from all error in their witness, as we are not.

3 And hence followeth that their witness is to be believed, as infallible, being the witness of such as with their eyes saw his Ma • esty▪ verse. 16. who did not at any time deliver anything, which they either heard not of Christ, or saw him not doing, or suffering: but all other ordinary Ministers are so far to be believed, as they consent with these; and so far as they testify no other thing than what these oculate witnesses have left in writing.

Object. But Christ needeth not the witness of any man, he hath a greater witness than John, or than any Apostle: therefore there is no use of the Apostles witness.

Answ. Christ hath indeed three greater witnesses than the witness of his Apostles, namely, 1 His Father that sent him, beareth witness of him. 2 The Scriptures, if they be searched, testify of him. 3 His works that he did, bear witness of him, Joh. 8.18. & 5.39. & 5.36. but yet howsoever in regard of himself, he need no other testimony of man, that we might believe and be saved; he useth the witness of men, 〈◊〉 John, and the Apostles: and of this Divine Testimony in the mouth of the Apostles may be said, as Christ did of the voice from heaven, Joh. 12.30. This voice came not because of me, but for your sakes.

Use 1. From this Doctrine we learn, how necessary a thing it is in causes of Faith, to lean upon true and certain things, and not upon tottring traditions, or unwritten verities, which are the main pillars of Popish Doctrine. Oh how good hath our God been to this Church and Land of ours, in giving us a surer word of the Prophets, and Apostles, to become a light unto us in a dark place: and a sure ground whereon we may build the truth, and certainty of our Faith, and religion; that we need not be carried about with every wind of corrupt Doctrine? These witnesses being sensible, faithful and so extraordinarily assisted, neither would not could deceive us: 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 lived at that time could easily have confuted them. And therefore as Moses when he had written the Book of the Law, Exod. 24.7. called all the people to be a witness of the truth of it: even so the Apostles writing the books of the Gospel and finishing them, appealed to the men of that age for the truth of them: as John the last of them all in the last end of his book saith, we know, that is, all this age knoweth, that this witness is true.

2 This Doctrine giveth us direction, how to carry ourselves to the present Ministry; for some man may say, as the Devil once did, Paul I know, and Cephas I know, but who are you? Surely even we are sent by Christ as well as the Apostles, Eph. 4.11. He gave some to be Apostles, some Prophets, some Pastors, some Teachers. Where it is evident, that he that giveth the Apostle, giveth the Pastor also.

We being then called by Christ to teach this doctrine in the Church, whatsoever our own unworthiness be, yet to contemn us shall be the contempt of Christ himself: yet we being men subject to error (as they were not) must hold us to our rule, which is Apostolical Doctrine: for as the Apostles have faithfully performed their parts, so our part and duty is faithfully to depend upon them: and then not to depend upon, or depart from us, is to depart from Christ and his Ordinance. We that are Teachers reserve to every Christian his privilege, which is not to receive everything from us hand over head, nor anything at all on our bare words, but to try our spirits, to search the Scriptures, (as the B • reans.) They have • r ought to have their Bibles, we wish them to look and inquire 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 show the Apostles the ear or eye-witnesses of it: for else are they not bound to believe it.

Let any man come with a conje • tural, or probable truth, or any traditionary doctrine, and cannot show which of the Apostles heard or saw it in Christ, no man is bound to believe it as necessary to his salvation. But if any come, and can back his Doctrine thus from the Apostles, it is all one as if the Apostles did utter it. Let every Minister, if he would be believed, tread in the steps of the holy Apostles; and see he be able to clear, that all he speaketh be spoken in their Language, be seen with their eyes, or heard with their ears; which he is sure so to be, if it be contained in their writings. Hereof the Evangelist John giveth a notable president, The Word, saith he, was made flesh, Joh. 1.14. here was a great mystery, and a main principle of Salvation: but how knoweth he it, is he sure of it? yea, that he is: and therefore addeth, we saw the glory of it.

Again, it were to be wished, that hearers would take up their duty, which is, in reverent manner to come to their teachers in things doubtfully delivered, and ask the question; I beseech you tell me which of the Apostles heard, or saw this from Christ, which you have taught us, that I may believe it? for they delivered nothing else. To which rule would Ministers and people frame themselves, it would bring the Scriptures into request, which for most part, are least set by in many Sermons; it would make men more careful of their Doctrine, and thrust out an infinite deal of trash, and foolish conceits of frothy brains: which make it a chief part of their reputation, to see with any eyes save the Apostles and speak with any tongues save theirs, by which means it cometh to pass, that God's own voice is least heard in God's house, in God's business, and among God's people.

3 Hence note also, What mean and weak men did the Lord choose to be his witnesses to all the world; not great Rabbies, not Rich, not Worldly-wise: (who are not so expedite and ready, neither to preach, nor receive the Gospel) but poor, simple, and mean men. For these reasons,

1 That the conversion of men might not be ascribed to eloquence, arts, power, or wisdom of the world: but this treasure is put in earthen vessels, that all the power and glory of the work, may redound to God, who commonly, in weak and foolish things, putteth forth his admirable strength and wisdom.

2 That there may be held a difference between Civil, and Ecclesiastical power: the one is outwardly glorious, and stately; the other mean and lowly: the Ministry which ever brought most men to God, was least pompous, and which came the nearest to the simplicity of Christ and his Apostles: and on which the Sun of the World, for most part, as little shineth, as it did on Christ himself and his Apostles.

3 It made more for the glory of Christ, and his Apostles: of Christ, in that he chooseth illiterate and unlearned persons, and presently maketh them wise, learned, and intelligent, able by the wisdom of God, to put t • silence the most Learned and exercised Adversaries they can meet withal. Earthly Kings and Princes, not being able to give such gifts, are forced to advance such as are wise and experienced already; and set over their business, the wisest, most learned, and most noble that they can find: Christ need choose none such, but honoreth himself in choosing foolish and ignoble things, to make them wise and noble, and every way fitted to his work. Again, herein he honoreth also his instruments, who being in themselves mean and contemptible, yet upon their calling received such a portion of the Spirit, as that they drove the wisest and most learned into admiration; and daunted the greatest and most powerful, when they saw that no power or glory of this world, could draw or hinder them from the Execution of that Office, to which they were deputed. Hence was it that the wise and mighty, Act. 4. seeing the freedom and wisdom of Peter and John in speaking (knowing them to be unlearned men) they wondered, and knew they had been with Jesus: and seeing the man standing with them which had been healed, they had nothing to say against them. How great glory won Christ hereby to himself, and his servants?

4 By this choice of his, he putteth a plain difference between his Kingdom, and the Kingdom of Antichrist. His Kingdom upholdeth the truth of God, which is strong of itself, and well fenced by the power and strength of God watching over it; and needeth not the arm of man's wisdom, or human power to lean upon: but if it get simple and plain men to carry it through the world, it disperseth itself as the light: twelve naked and unlearned men shall be enough to overcome all the power and wisdom that the world can make against it.

But the Kingdom of Antichrist, maintaining nothing but fables and lies, needeth all the colors that wit and learning can devise, and all the power and tyranny in the World to maintain it: false Doctrine can never stand of itself, if it have not the two legs of human policy, and power to stand upon. And what other is it that for these many years (espec ally since the light of the Gospel was by the mercy of God restored to these parts of Europe ) hath undershoared that tottering Kingdom, but a flourish of wise, learned, prudent, and holy Fathers: the profound policies, equivocating tricks, and acute Sophistry of their Jesuits: the cunning practices, powder plots, hellish attempts of their Priests and Disciples, against Kings, and Kingdoms, whose power they cannot command: the base insinuations and flattery on the one side, and false fears and treachery on the other, whereby they hold fast unto them sundry other great powers and Kings of the earth? to which add the insatiable thirst of money▪ and their base tricks to lay false fingers, and put loin goods and lands, which they heap and lay together as the sands of the Sea, you may take a view of the main props of that Kingdom. It must have the wit of men, the sword of Princes, the strength of arms, the supp • rt of wealth, and every way a glorious outward estate; else down must it needs fall like Dagon before the Ark. Christ's Kingdom hath none of these, needeth none of these, and yet it propagateth itself, and prevaileth daily, and so shall do, whilst this Antichristian Kingdom being now in a consumption already, by the breath of his mouth, shall be utterly abolished by the brightness of his coming.

4 In that the Apostles were chosen witnesses of God, it is a notable proof of Christ his resurrection, which is the Apostles own use: for if Christ be not risen, we are (saith he) proved false witnesses: but that cannot be for the former reasons, and therefore he is surely risen. The like deduction may be used for the confirmation of any other Article of Faith delivered by them, wherein they are no less true witnesses than in this of Christ's resurrection.

In these words the Apostle Peter useth another argument of demonstrative force to prove Ch • ist his resurrection, who both before his death and after did manifest himself to be both God and man, by two sorts of actions.

1 Such as were miraculous and extraordinary: an instance whereof after his Resurrection we have formerly mentioned, Joh. 21.11. in the miraculous lading of the net with fishes.

2 Such as were more ordinary and familiar: such as in the next verse of that Chapter is recorded, namely, his dining with the Disciples. Which was so familiar, and so open a revealing of himself, as wherein they could not be deceived in the truth of his person. And to confirm this truth of our Apostle, we read, that not once or twice, but often, he ate and drunk with his Disciples after he rose from the dead, for he did not only eat with six of his Disciples, as Joh. 21.2. cum 13. but with the two Disciples with whom he joined himself going to Emmaus, Luke 24.30. and with all the eleven gathered together, Luk. 24.33. cum 43.

Quest. How could Christ eat and drink, seeing he was not raised to a natural life which he lived before, and we now live: but to a spiritual life, which cannot be nourished by corporal means, no more than our bodies shall be after the general Resurrection?

Answ. Christ did not eat seemingly, or in appearance, as one deluding them; but as before, truly both ate and drunk: for else this could be no infallible proof of his Resurrection unto them, as our Savior intended it should be. For when the Disciples had seen his • ands and feet, wondered at the matter, and yet believed not for joy, Luke 24.41. for their further confirmation he called for some meat, and having a piece of broiled fish, and an honey-comb given him, he took it and did eat before them.

2 Although Christ ate and drunk truly, and indeed, yet was it not necessary, as before, for the nourishment of his body; which now living a spiritual life, took no nourishment from it. And as he needed not to eat, so that which he did eat, went not through his body as it did before, or as ours now doth. It will be asked first, what became of it; and secondly, whether that can be true eating, where can be no nourishment. To the former I answer, that himself, when, and as it pleased himself, dissolved the substance of it into his first principles, or into nothing after he had truly eat it. To the latter, that every man hath experience that he can truly eat many things which never nourish him: and so will avoid further curiosity, and inquisition into questions so needless.

But it will be more materially objected, that this eating and drinking doth not necessarily and infallibly prove the point of Christ his Resurrection, seeing the Angels have eat and drunk, and yet were no men.

Answ. As for the Angels which ate and drunk with Abraham, Lot, and others, the truth is that (whatsoever some speak to the contrary) they did truly eat as well as they truly walked, spake, and indeed had their feet washed: all which, though they proved them not to be true men, yet proved them to have had true bodies, which were assumed for the time of their message, and again dissolved into their first nature, as also was the meat which they did eat: even so our Savior Christ is proved hereby after he was dead, to have a true, living organical body, which is a sufficient proof of his resurrection, and confirmation of our Faith in that Article; especially seeing that it was the self same body that was laid in the grave, the testimony of the Angels, the emptiness of the grave, the prints of the nails and spear, with many other evidences sufficiently confirm.

1 Note hence, in that our Lord Jesus, would not only appear once, but very often, and not only that, but eat and drink sundry times, and this also in the presence of many authentical witnesses; what an hard thing it is to believe the resurrection from the dead: yea, if we should hear it Preached from the blessed mouth of the Son of God himself. The Disciples of Christ had often heard him, teaching them particularly of his resurrection the third day; they had seen him accordingly risen; yea, they had handled him with their hands: yet unless he condescend to admit them as familiarly to eat and drink with him as before, they scarcely believe: neither can we think the Disciples flower of heart to believe than ourselves are, who are ready to say in anything that our eyes see not, with Mary, How can this be? But that neither they nor we should sink down in this weakness, he hath pleased to condescend to our infirmity, to remove all scruple from them and us, in this main article of our religion.

His wisdom saw how necessary it was, that they who were to be witnesses unto him, should be enabled with much persuasion, both by lively voice, and by writing, to assure all other believers of the certainty of his Resurrection, till his return to judgment: and therefore to all the other means of manifesting himself, he added this, to sit down among them to eat and drink with them: not to feed himself by that meat, but their faith, and in them the faith of the whole Church. For what is it that more confirmeth and strengtheneth our Faith, than the boldness and liberty of the Apostles, both in their Sermons and Writings? and whence is this but from their own full persuasion of the truth, which maketh them bold, and whence is this persuasion, but from certain sense and undoubted knowledge, arising from their familiar converse with him after his resurrection?

Use 1. To strengthen this our weak Faith by this consideration, conceive with thyself that Christ ate and drunk with his Disciples, that thy Faith might be nourished as well as others: and in that they saw him, heard him, handled him, ate and drunk with him, and being faithful witnesses have Preached, and by writing avouched the same to all the world; thy Faith must be as fully assured, as if thine own eyes had seen him, thine own hands handled him, and thyself had sit with him at the Table while he ate and drunk among them: yea, so often as thou hearest, or readest, or thinkest of any of these things; so often must thou be renewing and adding something to thy Faith in this behalf; as every new apparition or manifestation of Christ, added something to the faith of his Apostles.

2 In that our Lord after he was gloriously raised from the dead, would still for those forty days depart from his glory, abasing himself to converse with sinful men; yea, to eat and drink corruptible creatures; of which his incorruptible body had no need: and would still humble himself to condescend to the weakness of his Church: we are to learn the same lesson towards our Brethren, to be of a yielding disposition, ready to depart with some of our right for their good and edification; and carry ourselves as weak to the weak, and become all things to all men, to save some.

A Third argument to prove that Christ is raised from the dead, and so is indeed the true Messiah, and Lord of his Church, is, that he gave Commission and Commandment to his Apostles to become Preachers and witnesses, as of other points, so especially of this; that howsoever he was adjudged to death, according to that judgment executed, and laid as one foiled by death for the space of three days, yet he is now gloriously raised again, and appointed of God the Judge of all that ever have lived, do, or shall live to the end of the world.

In the verse we have three things to be handled.

• 1 That preaching is a reverent and necessary ordinance of Christ himself, And he commanded us to preach unto the people, and to testify.
• 2 The object of this ordinance, or what we must preach, namely Christ, that he is, &c.
• 3 What particular doctrine concerning Christ must more especially be preached, that he is ordained of God, a judge of quick and dead.

In the first of these, are two branches to be cleared. 1 That preaching is the ordinance of Christ. 2 The necessity, which will easily be deduced from the former. That Christ instituted this holy ordinance, is plain, Matth. 28.19. Go preach to all nations, baptizing 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 ordinary teachers are no less the gift of Christ than the Apostles themselves▪ is as plain, Ephes. 4.11. he therefore gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and some Teachers. Neither must this trouble us, that both in this place alleged, as also in some other it is attributed to the Father, to send and give Pastors according to his own heart, Jer. 3.15. & 25.4. and sometime to the Holy Ghost, Acts 20.28. Take heed to yourselves, and the flock over which the Holy Ghost hath made you over-seers, 1 Cor. 12.11. and all these things worketh even the self-same Spirit, distributing to every man severally, even as he will. For,

1 All those external works are common to all the three persons: and where any one of them are named in any action done without themselves, no one of them is excluded, but all the three must be included.

2 The Divinity of Christ is not obscurely proved, in that the same glorious actions of the Father, and the Holy Ghost, are ascribed also unto him, as from Heaven whither he ascended, to give several gifts for the work of the Ministry.

3 That we might better instruct ourselves, in their several order and manner of working the self same action: for the Father is the Fountain, and the first Author of all these gifts; the Son properly is the distributer and giver: for the Father worketh all in us by the Son, and both of them by the communication of the blessed Spirit: even as the Sun by his beams sendeth light, and heat unto the inferior creature • s.

Object. But this ordinance of preaching, seemeth not to be Christ's, because it was long before his Incarnation; and now remaineth after his ascension, when he cannot call men as he called the Apostles while he was on earth.

Ans. The Ministry of the Gospel, in the proper acception of it, hath two things to be considered. First, the being of it: Secondly, the virtue and efficacy of it. The being of it (as it was the Ministry of the New Testament, wherein glad tidings were published to all Nations) was temporary, beginning in the time of Christ, and shall have end with the world: yet can it be called no new doctrine, because the sum and substance of it, was (though more obscurely) delivered to Adam, and the Fathers of the Old Testament. But if we consider the virtue and efficacy of it, it is an eternal Gospel, Rev. 14.6. during from the beginning of the world to all eternity.

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 chief Prophet of his Church, that raised, according to the several ages of his Church, such men as were fit, either more obscurely, as before his coming (when rather some Evangelical promises of things to come were preached, than the Gospel itself,) or else more manifestly to preach and open the mysteries of the Kingdom of God. And this latter kind of preaching, was not before his incarnation; neither was it fully settled before he ascended into Heaven, and from thence gave gifts to men; that thereby he might show himself a careful Head and Governor of his Church, even then when he was set down at the right hand of his Father. It is true indeed that before Christ's suffering, 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 Christ's death, exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel, yet had they not received that fullness of the Spirit, and power from above, which was necessary to Apostles, before they had received in the visible form of fiery 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 Jesus Christ: neither had they, till after Christ's resurrection, received this Commandment (of which our Apostle speaketh) To preach to all Nations, and to every creature under heaven: the practice of which Commadement they took up after that (they having stayed at Jerusalem for the promise) the Spirit came upon them, and they were endued with power from on high, Luke 24.49.

As for the second branch of the objection, that because ordinary Pastors and Teachers are not immediately called by Christ, being now in Heaven, therefore they are not ordained by him, it is false: for of the Pastors and Elders of Ephesus it is said, that the Holy Ghost made them over-seers: and Paul accounteth Apollos ordained by Christ as well as himself, 1 Cor. 3.5. What is Paul, and who is Apollos, but the Ministers by whom ye believe? and, as the Lord gave to every man? only the difference must be observed in their calling both are called of Christ, but the Apostle by himself immediately, not by men: the ordinary Pastor called of him by the Ministry of man. I call it a Ministry, because the whole power and authority of the Church in calling Ministers, is but a service unto Christ; approving, 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 upon believers run in this tenor, today if ye hear his voice, harden not your hearts, Psal. 95.7. Heb. 3.7. Whence we conclude, that his voice hath ever sounded in the Church, and so shall do in the ministry of his servants, until his coming again to Judgment, Luke 10.16. he that heareth them, heareth him; he that receiveth them, receiveth him; he that refuseth them, refuseth him: he by his servants entreateth men to be reconciled; by them he bindeth and looseth, saveth and destroyeth.

Secondly, for the necessity of this ordinance, can any deny it who seeth the Son of God so careful before his death, after his resurrection and ascension also into Heaven, to furnish and fit with an extraordinary measure of the Spirit, Apostles and Apostolic men, for the founding of the Church of the New Testament; and not only so, but now sitting in his glory at the right hand of his Father, is mindful of his promise, and is with his Church to raise up successively faithful Pastors and Teachers, gracing them with variety of excellent gifts; and blessing those gifts for the building up, and repairing of his body, and the gathering of the Saints▪ of whom, as of living stones, is reared a spiritual house or temple fit for his own use. But because most men are willingly ignorant of this necessity of preaching, I will a little enlarge it by some reasons.

1 Consider the condition of those that are unconverted; and it will appear necessary for them. No man was ever saved, while he was in his natural blindness, no unbeliever could ever get within the gates of the holy City: no hard-hearted or impenitent person, could ever, so remaining, see the life of God. Neither was ever any man ordinarily drawn out of this fearful 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 believe, except they hear? and the hammer of the Lord to break asunder the hardest stones in men's hearts, Jer. 23.29. Who were ever begotten to God, without this immortal see • 〈◊〉 • here spiritual Fathers? Who ever became living stones in the building, wit • 〈◊〉 • e hewing and polishing of God's builders? What harvest was ever •• ought in to God, without these laborers? What soul was ever pulled out of the kingdom of darkness, and brought to be a member of God's Kingdom, but by this means? The word in this ordinance is called the Gospel of the Kingdom of God, Mark 1.14. that is, whereby men attain both the parts of God's Kingdom: both that of grace here in this life, and that of glory in the life to come: from which effect it is called, 1 The word of grace, Acts 20.32. 2 The Gospel of glory, 1 Tim. 1.11. also the word of reconciliation, because hereby sinners are reconciled to God, Ephes. 1.13. the word of life, because it quickeneth the dead in sin: the Gospel of peace, chap. 6.15. because it alone pacifieth the conscience, and settleth it in the peace of God: to conclude, The good word, Heb. 6.5. because it only revealeth Christ, who procureth all good unto believers. Who seeth not then the necessity of preaching? seeing none are added to the Church without it, Act. 2.41. no spiritual life can be preserved without this feeding, Act. 20. No Saints are gathered, nor nobody of Christ built up without Pastors and Teachers, Ephes. 4.11, 12. And it pleased not God by any other means, but by the foolishness of Preaching, to save such as believe.

S • condly, If we consider those that are called to knowledge and faith, it will appear also a most necessary ordinance in regard of them. For,

1 Seeing a man cannot safely and comfortably pass through any part of the day, without the light, strength and comfort of the Scriptures, it pleased the Lord to set up this public ministry in his Church, that even believers themselves by hearing the Scriptures daily explained, obscure places opened by those which are clearer, and figurative speeches cleared by the proper; might attain not only to a clearer understanding of the Scriptures, but also to have them printed in their minds and memories, so as they might be able to draw them into continual use.

2 Even the best have nature in them, and their daily failings; and without daily repair, grow weak in faith, weary of well-doing, and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge, yet have they need to hear their faults controlled, to be provoked unto duty, to be confirmed in their obedience, to be strengthened in their faith, reformed in their lives, comforted in their troubles, and spurred to bring everything to use and practice; and therefore the best may be still Disciples and Learners in the School of Christ.

3 The agreement and fellowship of the members of the Church, is excellently hereby maintained and preserved: not only by communication of gift • and graces, while some teach and some learn, but also while it is a mean to hold them all of a mind; whereas without this public Ministry, if everyone were left to hi • private sense and reading, it could not but br •• d corrupt and private opinion • , to the dissolving of minds and affections. And this special benefit of thi • public ordinance, the Apostle aimed at, Eph. 4.13. Till we all meet together in the unity of the Faith, and knowledge of the Son of God, unto a perfect man; implying, that the scope of the Ministry, is to bring and preserve all the members of the Church in this unity of faith and knowledge; wh ch in this world it cannot do, but so soon as it hath done this, itself shall ce • se, nam • lie, in the life to come. He must needs be willfully blind, that espieth n • t very gr at necessity of the word preached, for the strengthening of th • se joy •• s and bands, whereby believers are knit both unto the head, as also unto the me • ▪ 〈◊〉 .

Thirdly, The necessity of this Ordinance appeareth, in that the Devil and wicked 〈◊〉 . W •••• , have ever resisted it above all other, as being the greatest enemy unto his Kingdom, which maketh him fall down like lightening in the heart of men. Hence is it that he stirreth up Jannes and Jambres, and all the • able of Egypt's Enchanters against Moses; and setteth all his power against him, to prove him a counterfeit. Hence is it that he will not want a Pashur to sin Jeremy, nor an Amaziah to do as much to Amos. Hence raised he up many Armies against Paul; Elimas and Alexander, Hymenaeus and Philetus, D • otrephes and Demas, and from his mouth he casts out floods of r • pro • chful and virulent slanders against him; that he is a pestilent and 〈◊〉 ou • fellow; that he speaketh against the Law, and against the Temple, away with such a fellow, it is not fit that he should live.

A d hath the Devil grown any whit more calm, or can he digest Paul's preach • • better since Paul's time? no sure, he is no changling, except because his time is shorter, his malice be stronger and more raging: I wish God's faithful Ministers everywhere found it otherwise. But to omit other proofs, 〈◊〉 serve generally the voice of the multitude. Where there is no Preacher, but some poor creature to serve, as they say, or starve them rather; it is wonderful how well people think themselves with him: he shall be commended and defended, for a very honest peaceable man, or for a very good fellow, that will bear his Neighbors company, they could not have a better; and for all he cannot preach, a worse (they f ar) will come when he is gone. But whose voice is this? and is not the hand of the Devil in all this? Well, on the contrary, where there is by God's mercy a painful and faithful Minister, that Preacheth constantly and conscionably; how goeth the cry and common voice of people upon him? we have one that Preacheth indeed often, and (perhaps▪ is a good Scholar; but he is very unpeaceable, a reprover of every man, a spy-fault, he hath made such contention in our Parish since he came, that we wish he had never come amongst us; we were quiet enough, and held peace and neighbourhood before he came. And thus he is cou • ted, as Jeremy, a man that striveth with the whole earth.

Fourthly, The necessity appeareth by common experience, if we compare the people, who have had the Ministry planted amongst them, with those who have it not. In the one, what shall a man sooner meet with, than woeful ignorance, Popish opinions, superstitious practices, heathenish conversation? they live as men without God in the world: or, as if the old Sodomites were alive again. But in the other, by God's mercy some seal of the Ministry you shall meet withal; some men of knowledge, of conscience, and out of conscience performing duties in public, and in private; in the house of God, and in their own houses; you shall hear godly and gracious speech in their mouths▪ see good example in their lives, holy desires and endeavors to grow in grace, and in the knowledge of Jesus Christ. And whence is this difference, but from the presence or absence of this ordinance, and God's blessing attending or departing from it?

Use 1. The Ministers of Christ must urge upon themselves this self same Commandment, to provoke themselves to diligence in p • eaching: for it layeth necessity upon them, and woe unto that Minister that pre •• heth not the Gospel. A lamentable thing is it to see how little either this commandment • or the denunciation of this fearful woe prevaileth with many: but some are given up with Demas, to embrace this present world; some give up themselves to idleness, and voluptuousness of life; some to ambition, and further preferments; some to policy, and state matters; and very few only to faithful and painful Preaching. Thus this commandment of Christ is generally forgotten, the sheep and Lambs of Christ unfed and forsaken, the Kingdom of Christ unbuilded and unrepaired, and the Kingdom and power of sin generally standeth in the state of it unshaken in the hearts of men.

2 We see hence what little need we have of a dumb, or blind Ministry; unless there he need of breaking so express a Commandment of Jesus Christ, who sealeth no man's Commission, but to Preach to his people. What need is there of wells without water, of mouths that speak not, of candlesticks without light, of stars without shine, of salt without savor? Christ needed not to have ascended to send men without gifts; he sendeth no Messenger without a message, no Steward without his provision, no Captain without weapons, no Watchmen without eyes: this were a folly which the wisdom and weakness of man cannot brook: but he sendeth an interpreter, the Learned tongue, the prompt Scribe in the Law of the Lord; such as are mighty in the Scriptures, and are stored with things new and old. Let us not implead the wisdom of the Son of God, and say, where shall we have such store of Preachers for our several Parishes? If we want them, the fault is our own, and not God's; who hath given means, men, and maintenance enough; if all these were wisely and thankfully disposed to his glory, and the service of the Church.

3 This Doctrine must be applied also to the more ignorant sort of men, who never as yet came to see the absolute necessity of this Ordinance of Preaching: as witn • ss, 1 Their formal coming hereunto, as forced by Law, or constrained by custom: and thence departing again without any fruit of Faith, or increase either of knowledge, of obedience, or of comfort. 2 The inbred corruption, yea, and malice of their hearts against it; which bewrayeth itself in a number of frivolous Objections, which they shame not to bolt out among their mates. As, that this preaching of the Gospel is but foolishness: they see other have lived honestly and well without it, before them, and so have themselves done for many years: and yet they live as well as those that are the forwardest to run after Sermons. Alas, poor souls, how hath Satan over-reached them in a matter of such moment, as is their whole estate and freehold of Heaven? who if ever they come to see their lost estate, and what a woeful condition they stand in for the present, they will tell us another tale, with shame in their faces, for that they have said: they will profess the Ministry of Reconciliation, to be as necessary as their atonement and friendship with God, which is better and sweeter than life itself.

Others conceive and complain, as the Israelites, that there is too much Preaching, and too much of this Manna: and some of better place, but no better hearts, avouch that it is so common, that it grows into contempt.

Now would I ask of these, was it the abundance of Manna, the Angels food, that was the fault, or their wicked loathing of it? even so is it the commonness of the word, that maketh the wicked contemn it, (for the hungry soul of the godly would never despise it, if it were ten times more common) or rather because they see not the worth, nor taste the sweetness of it? des •• s • we the Sun because it riseth daily, and shineth all the day long upo • 〈◊〉 or the air which we breath in every moment? or doth the ordinary and common use of the bread upon our Tables, bring bread out of request with us? No, we see the necessity, that without the Sun, and without our daily bread, and without the air, we cannot live. And did we see also as clearly that where vision faileth people perish, we should change with our minds our note; and highly bless God for the commonness of it, as we do in the other: and sure I am, that either the Apostle Paul did not fear this inconvenience, or else he oversaw it, when he enjoined the Ministers to Preach instantly, both in season and out of season.

Others say the world was better when there was less Preaching, and thence conclude, that it is far worse now, because there is more: which though it be a rude fallacy scarce worthy answer, as putting that to be a cause of men's wickedness which is not, yet something must be said unto it; and fools must be answered in their folly, lest they be wise in their own conceit. Let these men bethink themselves, and then tell us whether the Holy Gospel (being the power and arm of God to save every believer, the glad tidings of salvation, and word of life) can make the World worse than it is. For if that be the use of it, our blessed Savior was far overseen to leave his glory of Heaven, to take our flesh, and in it to submit himself to the obedience of the whole Law; and to the suffering of the whole curse of it, for our disobedience; if by all this he leave the World, or make the World worse than he found it. How shall it be true that is written of him, that the Son of Man came not to destroy, but to seek and save that which was lost, if the Preaching of him make the World worse than it was? we will easily grant that the Gospel, being a great sight, it daily discovereth that corruption and darkness which before lay hid; as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night.

But to say that sin is the more, because it is more seen by the light of the Gospel, is a fancy: or if sin itself in these days of the Gospel by the multiplication of people be multiplied; shall we say the Gospel is the cause, or rather the malice of men, who pervert it to their own destruction, taking occasion by it to turn the grace of God into wantonness? Let not • s therefore be (as the old Idolaters in Jeremiah's time) who told him plainly, that they would not hear the Word that he spake in the name of the Lord, for while they served the Queen of Heaven, they had plenty of victuals, and were well, and felt none evil: but since they left to burn incense unto her, it was never well with them, they had scarceness of all things, and were consumed by the Sword and by Famine, Jer. 44.17, 18. and therefore they were resolved to do as their Fathers did. But let us with thankfulness cast our eyes upon the Grace of God, that hath appeared, and learn (as it teacheth) to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world.

Many other allegations of simple people against this ordinance I might allege, but they are well met withal by some others; and myself have elsewhere answered many of them, and therefore referring the Reader thither, I content myself with these few for the present: and conclude this point with this exhortation to these poor seduced people: that considering the straight charge and Commandment that lieth upon us to Preach in season, and out of season, they would be willing to pick out their duty therein implied; which is to be diligent, yea, swift to hear, to attend as earnest suitors at the gates of Wisdom, for their own good; to lay up instruction as they would treasure gold, and to call after the wisdom of God revealed in this ordinance, without which never was any made wise to salvation. And let them further know, that (seeing God doth not extraordinarily save men, where the ordinary means are afforded or offered) the neglect of this means is to despite great salvation; and to make themselves unworthy of life eternal. And from the evidence of truth I avouch against every soul, that turneth his ear from hearing the word preached; that he despiseth the pardon of the King of Heaven, he refuseth life and salvation offered; he chooseth death, and forsaketh his own mercy,