2 Peter 1:16

THe Apostle proceeds to another argument, why these things should be fixed in their hearts: because they know that their labour is spent upon a certaine thing. What should more animate our constancie, than the infallibilitie of prosperous successe in our calling! If the Divinitie we preach, were built upon the fennish and hollow grounds of humane fancies. Wherein men shew more wantonnesse than wit, more wit than learning, more learning than conscience. Or if it were like some oracles of the heathen Idols which were aliquo modo vera, nullo [modo] certa; true some way, certaine no way: if the event did not answer the prediction, they would make the prediction answer the event. Or like the spurious, epicene, and bastardly equivocations of our Iesuites: who have a tricke to sweare and not to sweare, to lie and not to lie: and so are Saints and no Saints, holy in appearance, divells in existence. But we preach that which is indubiae fidei, which the faithfull doe feele on earth, and the unfaithfull shall feele in hell. The former find here, the truth of Gods mercies, the other shall find there, the truth of his Iustice. We bring no fables, but things knowen to us, and made knowen by us. That the LORD IESUS did come in the flesh, dwelt with us in the flesh, suffered for us on the Crosse, rose againe from death. That he came not in weaknesse, but in power; with signes and great wonders: to the terrour of the bad, to the comfort of the good, confirmation of the weake, conviction of the proud, admiration of all. Neither received we this by tradition or heare-say, but were eye-witnesses of it: That which wee have seene and heard, we declare unto you. Therefore receive us, beleeve us; yea, receive the truth, beleeve the truth, the sound doctrine of Christ.

For method in tractation, consider three principall passages: A Disclaiming of all fabulous mixtures with the sacred Truth. We followed not cunningly devised fables. Proclaiming of the vertue and Excellencie of Christ. When we made knowne to you his power and comming. Testifying of this, and that from the surest witnesse: Ab oculato testimonio; We were eye-witnesses of his Majestie.

These be the generall and doctrinall roots; there are some sub-distinguished branches, which we referre to their owne places.

We have not followed cunningly devised fables.] This is the thing he removes and disclaimes: σεσοφισμένοις μύθοις. Arte compositas fabulas, according to Erasmus. Calvine sayes, it intends Subtile artificium. But because μῦθος doth not onely signifie a Fable, but also Orationem, a Rhetoricall discourse: the Apostle condemnes both poeticall fictions, and oratorie eloquence: the Sophistry of Logicke, the painting of Rhetoricke, and the meretricious figments of poetry; when they shall stand in competition with Divinitie, and presume of their owne power to helpe a soule to Iesus Christ. The embroidered orations of the one, and the gaudy tinctures of the other, are all out Fables. To omit those that regarded rather Sonum than Sensum; the cadence of language, rather than the substance of reason; the very best did but fabulize.

For the Philosophers, Coloss. 2.8. Beware lest any man spoile you through Philosophie and vaine deceit. First, it taught devillish things, as Magicke, Conjurings, a great part of Iudiciall Astrologie among the Pagans. This κενὴ ἀπάτη, a fable. Secondly, it taught doctrines; of the Eternity of the world, of the mortalitie of soules, of a Purgatory-fire out of Plato, of the Stoicall fate; all which diametrally oppose the truth: all were fables. Thirdly, it taught principles, which in themselves, and their owne nature are true; but in Divinitie false. Such were these maximes; Ex nihilo [nihil] fit; Of nothing can be made nothing: this is true in second causes, but in respect of Gods omnipotence in the creation, a fable. For God can constitute something of nothing, and reduce something to nothing, at his pleasure. So it is said; A privatione ad habitum non datur regressus; There is no returning from the privation to the = This is true Physicè, naturally: but if it be referred to the Resurrection, it is Fabula mendax; a lying fable. That a virgin remaining still a virgin, cannot conceive; is true in the ordinary course of nature; but to deny this to be once done by the supernaturall worke of God, is a Fable. Even the best of them in their most serious disquisition of heavenly things, were but as hounds, swift of foot, but ill of sent. They hunted an object strongly, but tooke the wrong course; so spent their mouthes and courses in vaine. Like wandring Empiricks, which make great ostentation of Cures drawne out in pictures and tables: but hee that comes to trie their skill, hath not a worse disease belonging to him, than the Physitian. If Seneca had had grace to his wit, he had beene the wonder of men. This praise he deserveth and hath; never any Philosopher wrote more divinely: he hath not lost his commendation, but he lost his hopes. Certainly, as a worthy Divine said; If I had no other Mistresse than Nature, would wish no other Master than Seneca. But neither Athens nor Rome could teach his doctrine, but Ierusalem. In the end of his book De Tranq. he allows drunkennesse: his was a fable, fit neither for Philosopher to prescribe, nor honest man to practice.

For the Poets, their writings were but Fables. Innumerable such: whole bookes of Metamorphoses; it is all one, whole bookes of Fables. They did but fabulize an apish imitation of Gods truth. Must Abraham sacrifice his sonne to the GOD of heaven? Agamemnon must sacrifice his daughter to the Prince of darknesse. A Ram redeemes Isaac, so a Hinde redeemes Iphigenia: this was a cunningly devised fable. Noahs Floud shall be quitted with Deucalions Deluge. For our Noah they have a Ianus, for our Sampson an Hercules; for our Babel-builders, such as lay Pelion upon Ossa, Giants. If Lots wife bee turned to a Pillar, their Niobe is metamorphosed to a Stone. Let God historifie his Ionas, Herodotus will say more of his Arion. But saith Saint Augustine, we may justly suspect, that the Greeke tale of the one, meant the Hebrew truth of the other. The Devill strives to be Gods Ape. If the Psal. 18.13. Lord thunders from heaven, haile-stones and coales of fire: the Red Dragon also maketh fire to come downe from heaven in the sight of men, Revel. 13.13. God delivered his truth; Satan had his imitating fables, to seduce and divert mens mindes from the substantiall truth, to enervate the credit of goodnesse, and to amaze mens hearts with the counterfeits. Their writings were fabulous; they held it as their Patent with Painters, Quidlibet audendi aequam potestatem; an equall power to faine any thing. Some were scurrilous and obscene, most of them impious and prophane. They durst make their gods murderers, whore-masters, malicious, contentions, unjust, cruell. And Ovid confesseth; Ignoscite fasso, Sollicitor nullos esse putare deos.

But if all these were fables, and Peter disclaimes them in delivering the truth of the Gospell; why then doe Preachers make use of them in Divinitie? I answer. There is a difference betwixt the venome in a materiall, and the wholesome vertue. Saint Paul that condemned the one, often used the other: there may be honey in a nettle. As in the Law of a beautifull woman (Deut. 21.11.) that was a captive: he that desired her for his wife, was first to shave her head, and pare her nailes. Humane learning is the Grecians Helena, full of admirable beautie: but must not be admitted into the Divinity Schooles, till her head be shaved, and her nailes pared. But from her take her abominable figments; shave and pare off what is dead, idolatrous, voluptuous, fabulous, those superfluous excretions of sinne; of a Moabite make her an Israelite, and then accompany with her: she shall bring forth faire children to the Lord of Hosts. As Hosea tooke Gomer the daughter of Diblaim, a wife of whoredomes; who yet bare him Iezrael, the Seed of God, Hos. 1.4. They were adversaries to the truth: their ingenie was great, their industry greater, but against the truth, Aug. Therefore cut off Goliahs head with his owne sword, Hieron. The Word of God is the Bread of life, humane inventions but for glosse and ornament; hanging gold and jewels upon our apparell, as the Israelites did on their garments. Ab illis inginua animi delectatio, ab his sanitas & vita petitur. Those like the Aliptae, may put blood in our face, and mend our colour: this is the nourishment that maintaines our life. Without this, all that growes in the greene fields of Philosophie is but Toxicum, banefull: mors in olla, there is death in it; the Word of God is that Salt of Elisha, that sweetens the broth. The wood of the Crosse is that wood of life, which rellisheth the Marah of Gentile-learning. Ierome was buffetted by an Angell, for studying Heathen Authors too much: and Saint Iohn had a booke of this given him to swallow downe. Yet I would not have men to raile downe arts, and use them as the King of Ammon did Davids messengers; to grub their beards, yea, their very chins. As if the captive woman were to be slaine, not shorne: as if Hagar stood Abraham in no staed for procreation, and all learning were but coozenage. Though they happily can reach to the top of preferment, and never climbe by the staires: seeme Giants in Divinity, while they professe warre to Philosophie; yet I would not have them teach their nurse to sucke. It is blasphemous to preach fables, for truth: but it is not honest to condemne all learning for fables. Moses rod was a common rod, yet it wrought great miracles. It is the rod that does the miracle, yet Moses must be learned to handle it.

The Sophistrie of Heretickes is another disclaimed Fable: for whatsoever contradicts the truth, is a fable. The Devill sped so successefully in disputing with our mother Eve in her estate of innocence, that he doubts not to prevaile over her nocent children. I speake not here of the Iewes Talmud, a bundle of most fabulous and ridiculous lyes, too vile for a Christian eare. Nor of the Turkish Alcoran, a fardel of foolish impossibilities: as the stories of Angell Adriels death, Seraphuels Trumpet, Gabriels Bridge, Horroth and Marroths hanging, the Moones descending into Mahomets sleeve: the Littour wherein he saw GOD carried by eight Angels: their swinish Purgatory: Fables fit for none but beasts or mad-men. The Papists have innumerable volumes of Fables, Legends which they equall to the sacred History. That Saint Francis carried a thousand out of Purgatory with him to Heaven, when he went thither. That Saint Dunstane held the Devill by the nose with a paire of pincers. That Saint Anthony, when a Toad was served to his table, and a Text cited by his Host; Eat of every thing that is set before thee: he presently with the signe of the Crosse turned it into a Capon ready roasted. That Frier Andrew should make roasted birds flie away by the same conjuration. I speake not of their monstrous miracles, and shamelesse wonders; their very Doctrine is fabulous. That CHRISTS body should be locally circumscribed in heaven, yet wholly present in ten thousand places at once on the earth; this is a Fable against the fundamentall truth of his Humanitie. That there is a Purgatory, is a Fable, (and that a cunning one) against the truth of CHRISTS sufficient satisfaction. Their Schoole-men have invented a doctrine of Fables, cunningly devised: and the Friers had crochets enow, but the Iesuits put downe all. As the Instruments of battery which the Ancients used in the warres, were more able to ruine and demolish than our new inventions; but were not so maniable, and apt for transportation. So the arguments of the Friers and Schoole-men of the Romish Church, had as much force against the truth, as the subtilties of the Iesuites: but these are apter for conveyance and insinuation, than those cloisturall Monkes. For there are some poisons that will not worke, except they be ejaculated from the live creature that possesseth them: his personall malignity must concurre to it. For this purpose these Vbiquitaries have the advantage. For otherwise as Rhetorick is like the hand open, and Logicke like the hand shut. So the Frier is an open Iesuite, and the Iesuite a close Frier. Or, as gallopping is but a lofty amble, and ambling a soft gallop: so the Frier flies out in larger fields, and the Iesuite like a cunning waggoner, turnes in a narrower compasse. They are such as will distinguish of any truth, till they extinguish all truth. They say, there is an Idolatry which is bad, and an Idolatry which is good. Hoc in Grammar and Logick demonstrates this thing: yet in Christs Word, Hoc est corpus meum, it demonstrates nothing. All their positions are like that swinish breakfast; many dishes made ex Sue mansueto, of a tame Sow. No marvell, when a Pope himselfe called all Christianity a Fable, Quantum nobis profuerit ista de Christo fabula!

Astrologers are other fabulists: who gather out of the conjunction of Planets, and position of Starres; the ruines of publike weales, and misfortunes of private families. If Sol be in opposition to Mercury, then the Lawyers shall have a bad Terme. If Mars meet with Venus, great custome is promised to the Stewes. As if they were Bawdes to the celestiall bodies; Doctors to cast the water of the heavens, and knew of what disease they were fick. In a common Almanack, the Prognosticator out of his deepe judgement sayes, that such a day shall be something differing from indifferent. What weather is that? Be it hot or cold, wet or drie, faire or foule; it is still something differing from indifferent. Astrologie at the best is but conjecturall, at the worst coozenning and diabolicall. Basil cals it occupatissimam vanitatem, a most busie vanitie. Conservam creaturam adversus Creatorem seditiosè concitat, Naz. It provokes the creature against the Creator. Themselves laugh at those, who, vel adeunt vel audiunt, either goe to them, or heare them. They smile how they fill their eares with Fables, their owne purses with moneys. Bion condemned them that professed to now Pisces in Zodiaco, the Fishes in the Zodiack: yet did not see nantes in oceano, the fishes that swim in the sea- The events have fooled them: Manfridus told Ordelaphus Prince, that he should have a long and happy life; ye he was both married and buried the same yeare. Henry 7. in derision of Star-gazers, asked one who had prophesied of his death; What shall betide me this Christmas? the prophet answered, he could not tell. Then what shall become of thy selfe this Christmas? he still answered, I cannot tell. Then I know more than thou, saith the King: for I know thou shalt presently be sent to prison for a jugling companion. How they have beene extremely troubled about this last Comet! whether it threaten Spaine or England; or the rising of new Sects: whether it portend Warre, or Plague, or Famine: whether to Princes, or to people; as if God had made them his Secretaries? Particular conjectures are but Fables: God knowes what he hath to doe. And if this did premonstrate a rod to scourge us, let us like Niniveh repent, and pacifie the LORDS wrath before the blow comes. Let us beseech him, Talem nobis aevertere pestem: and the Starre shall leave behinde it, not a curse, but a blessing, to all those that sincerely love and obey the Truth.

For use of this point to our selves; let us turne our mindes from Fables to serve the living God. The world indeed is too much addicted to fables. Mic. 2.11. If a man walking in the spirit of falshood doe lie; he shall even be the prophet of this people. If a man tell you that the keeping of the Sabbath is but a ceremoniall office, this is a Fable; yet you embrace it. If another tell you, that all dues belonging to the Church are arbitrary: that no Tithes are requirable, but a Benevolence; this is a cunningly devised fable: yet received with that impudent precipice of judgement, that it is given out bravely, there is not a Minister in England can disprove it. Alas, what arguments should poore Ministers give, when the plaine Text of that GOD who shall judge them, is despised! Let GOD and man say what they will; they have extorted our meanes, and they will keepe it. Let it be told you, that you shall never give account of your unjust and usurious gaines, though you never make restitution; this is a monstrous Fable, yet readily beleeved and admitted. For the Stage-fables, how lawfull or unlawfull they be, I will not here determine: he that goes to see a Play, intends not to see a Truth, but a Fable: a morall presented to his eye, that should convey some profitable document to his heart. But that some should say, they can learne more good at a Play, than at a Sermon; this is a wretched blasphemie, able to rot out the tongue of a Christian. The true purpose of Poems and Fables, is both Delectare & prodesse, to refresh the minde with delight, and to better it with profit. When one accused the Comicall Poet, that he brought a lewde and deboish’d Ruffian on the Stage, and so gave bad example to young men. Hee answered; True, I brought such a man on, but I hang’d him before he went off: and so gave good example to young men. Saint Augustine doth exceedingly condemne the stage of the Heathens; and upon good cause, for it was bloudy; the Actors slaying and butchering one another. So as Abner said to Ioab, 2 Sam. 2.14. Let the young men arise, and play before us. He called it Playing, when every one thrust his sword in his fellowes side. For them that seeke to defend it thus: because Cities are populous, and where are many men, are many lewd men: if their time were not spent so, it would be spent worse. As when the Tyrant objected to the Player his sawcinesse, that he durst personally tax men on the stage; he made him this answer; Be content for while the people laugh at our foolery, they never mind your villany. But this is no good argument, to excuse sin by sin: to prevent an evil not allowable, by allowing an evil that is preventable. In a word, that wch makes a man evill, is his own evill mind.

But to conclude, you will say, that we are here forbidden to use Fables in the Pulpit; and taught barely to preach CHRISTS power and comming in the evidence of this Spirit. Beloved, I would to God your hearts were so sanctified, that your eares need not be delighted: and that we could save your soules without pleasing your senses. But to what purpose doe wee interpose a Fable? To make you beleeve that it is literally true? No, but to worke an impression of the morall use into your hearts. If we tell you that Aesops Dog lost the substance, by catching a the shadow; you apprehend our meaning, that men lose God by catching at = Or, that the fly on the chariot-wheele gave out that she made all that glorious dust; you know we meane, that a vain-glorious man brags more than does. When Iotham told the Shechemites, Iudg. 9. of the confederacie of the trees to chuse them a King, which the Bramble accepted: they understood him of Abimelech, and their [no] kindnesse to Ierubbaal. These fables then have their use, by a neere and familiar way to derive instruction to the heart. Profanalegimus, Sacrísque interteximus; With the holy things they become holy. When God gave that great deliverance to Israel, from Pharaoh and his Host by dividing the Red-sea; he commanded a Song to be made of it, Exod. 15. knowing that when they had forgot both Law and Prophecie, yet they would still keepe the Song in memory. So when you forget the better doctrine, you are helped to recall it by the Parable.

Receive not those then, that would cast away all learning as a Fable. Some there are that purely pretend themselves, to preach nothing but Christ crucified: and these men have not stucke to boast, that all the flowre of the Land is of their boulting: wee are so full of Latine, of Fathers, of Poets, that there is nothing in us but branne. What, is all theirs? New Palaemons, to crie, Nobiscum natae, nobiscum periturae litera? Must all wisdome die with Iobs friends? Hath Philip gotten so much, that he hath left nothing for Alexander to conquer? Have these mowers carried all into their barne, and not left us so much as the gleanings after their full carts? Can the Amnons of the people eat no cakes, but such as are of Thamars baking? It is the mad merchant that cries from the Key, All the ships are mine. They speake of us, as the people did of Saul; Is Saul among the Prophets? Alas, we may then say with Peter; We have fished all night, and caught nothing. But certainly God hath abundance of Spirit, and gives not all to one man. But saying aside pride, prejudice, scorne, malice; let us all labour to turne mens soules to Christ; and doe you with a good conscience heare us: that Gods Name may be honoured, our office discharged, your understandings enlightned, and all our soules everlastingly saved, in the day of our Lord Iesus.

When we made knowne unto you the power and comming of our Lord Iesus Christ.] This is the Proclaiming, wherein are considerable two things; The manifestation it selfe; We made knowne to you.] And the things manifested; δύναμιν καὶ παρουσίαν; the Power and the Presence of Christ.

We made knowne to you.] The Apostles did not hide the mysteries of salvation: revealed to them, Rom. 16.25. The revelation of the mystery, which was kept secret since the world began; is now made manifest, and according to the commandement of the everlasting God, is made knowne to all nations for the obedience of faith. Not that it was utterly unknowne before: for it were strange to thinke, that the Prophets knew not of that Messias they fore-told: but the light of it was not so cleare and manifest. Christ before his comming was knowne to many, but obscurely: after his comming hee was knowne Pluribus & clariùs, to more, and more clearely; after his Ascension, to yet a farre greater number, and more manifestly; he shall be knowne in heaven face to face, Ephes. 3.5. In other ages he was not made knowne to the sonnes of men, As he is now, in the same manner and measure, as he is now revealed. They saw thorow a veile, to us the cutten is drawne. Tunc patuit Iudaeo, latuit mundo: jam patet mundo, latet Iudaeo; Then the Iewes knew him, and the world was ignorant of him: now the Iewes are ignorant of him, and the whole world acknowledgeth him. The clearenesse = greater, Ex Christo misso, that it was Ex Christo promisso. The Sunne of Righteousnesse did then cast up some beames; now it is more glorious, as riding in the midst of heaven. Psal. 19.5. Comming as a Bridegroome out of his chamber, and rejoycing like a strong man to run his course. And nothing is hid from the heat thereof: Nothing? Yes, uncharitablenesse, that lives under the frigid Zone, Ice that cannot be thawed; an hard heart, nothing but hell-fire can melt it. Affected Ignorance wilfully hides it selfe from it. Ioh. 3.19. Light is come into the world, and men love darknesse better, because their deeds are evill. Oderunt crucem pendentis, oderunt lucem [splendentis]. The world hates both the Crosse of him that suffereth, and the Light of him that shineth. Their mindes being blinded by the God of this world, that the light of the glorious Gospell of Christ should not shine unto them, 2 Cor. 4.4. But, If it be hid, it is hid to them that are lost, vers. 3. Such are the muffled Papists, that love like Owles, onely to keepe a whooting in the darke. Iohn 7.39. The Holy Ghost was not yet given to the Apostles, because Iesus was not yet glorified. The Apostles had the Spirit before; but Non Taliter, nec tantum; Not after the same manner, nor in the same measure. But he that winked at the former times of ignorance, now commandeth all men every where to repent, Act. 17.30. This is the tenour of the new Covenant, Hebr. 8.11. I will write my Lawes in their hearts: and they shall not teach one another, saying; Know the Lord: For all shall know mee from the least to the greatest. As light, so the participation of Gods light is communicative: his will must be knowne on earth, that it may be done on earth: as it is knowne and done in heaven. Before, God was well knowne in Iury, and his Name was great in Israel; but the Heathen had not the knowledge of his Lawes; much lesse of this Gospell, of his Christ. But now his way is knowne upon earth, and his saving health among all nations, Psal. 67.2.

This doctrine makes to the conviction of them, that conceale the way of the Lord. Rom. 1.18. The wrath of God is revealed from heaven against them, that withhold the truth in unrighteousnesse. Here the Romish Priests have cause to tremble; that play at blind-mans-buffe with the people; smite them, and bid them prophecie who did it. Our Saviour denounceth a Woe unto them, that shut up the kingdome of heaven against men, Matth. 23.13. The Romists thinke it their best policie, that the blinded Laity might not see their impostures. They resolve, Woe unto us if the people should know it: but indeed woe unto them, because the people doe not know it. Like Iugglers, if they did not cast a mist before mens eyes, their trickes would be nothing worth.

This reproves them also, that content themselves with their ignorance, and never labour for knowledge. Wee dare take you to record, that wee are pure from your bloud: because we have not shunned to declare unto you the counsell of God, Act. 20.26. But we may say of you, as it is said of the miser, when hee is moved to give almes; you cannot heare on that eare. We have told you the wickednesse of profest Vsury, made knowne Gods will in that point: we have told you the necessity of restitution, reproved the excessse of drinke, 2 Tim. 2 19. of apparell: we urge that holy duty; If any man cals on the Name of Christ, let him depart from iniquity: that if you doe not amend your lives, Christ will not save your soules: yet these thing you will not know. How often have you beene told; Make you friends of your unrighteous Mammon: you will not know it. You will make a friend of it, not make Christ your friend by it. Amicus Christus, amicus Christianus, sed magis amicus mundus; You say, Christ is your friend, and the Christian is your friend, but the world is your best friend. As the evill spirit said, Act. 19.15. Iesus I know, and Paul I know; but who are yee? So your whole life speakes; Money we know, lands we know, security we know, commodity wee know; but for Christ and his poore members; Who are yee? The world is the God they worship. As the popish dolt boasted of his picture of Saint Francis, curiously painted in his Closset; They talke of the Rood at Rome, and our Lady of Loretto, and Catherine of Sienna, and Iames at Compostella; but I have a picture at home worth ten of them. So the worldling heares us preach of Christ, his precious merits, grievous passion, gracious redemption, glorious reward; but still his Closset-picture he thinkes better of than all these. Thus we can but preach it, and you heare it, onely God must give you hearts to know it. Pray and beseech the God of knowledge, to give you the knowledge of God, in the wayes of salvation.

The power and comming of our Lord.] This concernes the matter manifested: wherein the Apostle intends the Summe of the Gospell, and the full salvation that is given us by Christ, in whom are all the treasures of blessednesse. Of this he makes two distinct parts. First, that Christ came in the flesh, suffered for our sinnes, and rose againe for our Iustification. Secondly, the vertue and efficacie of this in our hearts, when we manifest the fruit of it in our well living, and well beleeving. Hee came to suffer for our offences, to deliver us from Satan, Death, and Hell; to reconcile us to God, to consecrate us holy Temples of himselfe, and to give us everlasting life. Now when we feele these gracious effects wrought in us, killing lust, quickning goodnesse, conforming us to obedience, and confirming us in faithfulnesse; this is to be benefited by the power and comming of our Lord Iesus. Iustus venit •ad peccatores, ut ex peccatoribus faceret justos: humilis venit ad superbos, ut ex superbis faceret humiles, Ambr. He that is righteous came to sinners, that he might make sinners, righteous; he that was humble came to the proud, that of proud he might make them humble. Here observe many things.

First, that the Comming of CHRIST was in Power, Esa. 64.1. Oh that thou wouldest rent the heavens, and come downe; that the mounntaines might flow at thy presence. Alas, how could this be when as he came in such basenesse! Esa. 53.2. He hath no forme nor comelinesse, and when we shall see him, there is no beautie that we should desire him. Therefore when hee came unto his owne, his owne received him not, Iohn 1.11. His Palace was a stable, his Courtiers beasts, his chaire of state a manger, his royall robes a few ragges. No bells ring, no bonefires proclaime his birth through the popular streetes: no great Ladies came to visite his mother. In stead of thundering in the clouds, he lyes crying in the cloutes: for beating downe his enemies, he is glad to flee from their faces into Aegipt. Where was then his glorious Power, or how appeared his majestie? Yes, his comming was in great Power: for if all the divels in hell could have hindred it, he had beene stayed. Yea for this he came, to dissolve the workes of the devill. If our sinnes could have letted it: yea, they rather brought him. De caelo traxerunt non merita nostra, sed peccata, Aug. It was not our merites, but our sinnes, that drew him from heaven. The tyrannie of Herod, and that butcherly Inquisition bloudied in the deaths of so many Infant Martyrs, could not crosse it. Psal. 2. The Kings of the earth conspire, and take counsell together but nec artes nec martes, neither their power nor policie could withstand it. Neither was the glory of Christ wanting, though it conveyed it selfe in a lesse publike for me. He had a famous Harbinger to goe before him, and to prepare his way; Iohn the Baptist, than whom there rose not a greater, among them that were borne of women. His bonefire was in heaven, a Starre directing the wisemen to him. The bells that rung for joy, were armies of Angells; an heavenly host praising God, Luk. 2.13. His Palace heaven, his regall Throne mans conscience, his robes his owne merites, richly adorning us: there was majestie in his humility. Thus came the Lord of life to the children of death. Non liberatum fuisset humanum genus, nisi Sermo Dei dignatus esse humanus, Aug. Mankind had not beene redeemed, unlesse the word of God had beene hominified. If we say that he hath humanity in him, that receives a man into his house; Quàm humanus ille qui suscipit hominem in seipsum; how full of humanity is he, that receives manhood unto himselfe! His comming was like a Lambe in meekenesse, yet he triumphed like a Lion in powerfulnesse; leading captivitie captive, and freeing all his children from eternall bondage.

Secondly, observe that the Gospell is no weake thing, but comes in Power: for CHRIST. Comming hath yet further Latitude. He came once unto men, he comes still into men: that was in the flesh, this is in the Spirit. The Law indeed did more amaze the conscience, and was delivered with greater terror, that it made Moses himselfe quake and feare. (Now if there was such thundring at the Law giving, what would have beene at the Law breaking?) The Law came with more terror, but the Gospell comes with more Power. For that could not turne his heart that bare it in his hand: but the Gospell is able to change the man. It is the power of God unto salvation, Rom. 1.16. The Law may set before us our wretched estate by sin, but there leaves us desperate: it discovers our disease, prescribes no cure: it doth expresse sinne, but cannot suppresse sinne. It is the glory and bleeding spectacle of Iesus crucified in the Gospel, that heales the soule. 1 Cor. 1.18. The preaching of the Crosse unto us that are saved, is the power of God. If there be no feeling of that Power, there are no sparkes of salvation yet kindled. Peters Sermon tooke little effect, till he came to this point. Act. 2.36. The same Iesus whom yee have crucified, hath God made both Lord and Christ. Cum audiverunt hoc. Ver: 37. When they heard this, they were pricked in their hearts; What shall we doe? Paul and Silas might have given the Iailour good words, faire intreaties, and the most valid argument of all, monies, yet all this could not keepe them from the dungeon. But when the Power of God had shaken the foundation of the prison, and Paul began to preach Iesus; then he was baptised, rejoyced, and beleeved in God with all his house, Act. 16. Let men come with oratory and the entising words of mans wisedome; those flouds doe but beat upon surd rockes: but if 1 Cor. 2.5. in the power of God, this shall turne those rockes into soft and fleshy hearts. Let the naturalist with all his eloquence, disswade the covetous worldling from his greedinesse; alas, one ounce of Gold waighes downe all his reasons. Offer to stay a furious man from anger with arguments, he hath not the patience to heare them. Could the Poet detaine the lascivious from his harlot, though he tell him that she is a quicke-sand to swallow him alive? alas, one smile from her is stronger with him than all reason. But now come with the Gospell, and urge them with the heart-bloud of IESUS CHRIST, shed to save their soules from hell, and to satisfie for their sinnes. This is that powerfull pleading which makes good men confesse their hearts to burne within them: and bad men, even an Agrippa to say; I am almost perswaded to be a Christian, Act. 26.28.

Thirdly, collect wee hence, that the word of God hath more power than all mens edicts. Men in their writings are at much cost in adorning their stile, and reducing their words to number, waight and measure; interlacing many rhetoricall figures to beget attention. But on the contrary, the Scriptures in a plaine simplicitie, accommodates it selfe to the capacity of the weakest. Yet under this simplicitie is included a strange majestie, and gravity of speech. As great Princes in their Edicts use no figures to their subjects, but plainely and breefely set downe their commands: so God absolutely imposeth his will without debating the matter. Yet in perswading, moving affection, and posing the deepest apprehension, they have a Power beyond all writings. Read the first Chapter of Esays Prophecie, and compare it with the best Oration of Tully. Read the Historie of Ioseph, and confer it with any tale of Aeneas. Read the acts of David, and waigh them with the wonders of Tamberlaine. Read the Gospell, which is the Historie of the life and death of Christ; and you will thinke the saddest stories of any humane pens meere counterfeits to it. Let the Scripturall Psalmes and Hymns be balanced with the most accurate and patheticall poems; alas, when these vanish with their aire, those shall ravish the eare, and withall take the conscience. Iosephus was a man admired for eloquence, yet how he halts in his imitation! concerning Abrahams sacrificing of his sonne Isaac, he makes a large rhetoricall discourse: Gen. 22. the Scripture is briefe and plain. Take now thy son, thine only son Isaac, whom thou lovest: He tooke him, and the wood of the burnt offering, land laid on his sonne, as Christ bore his owne Crosse. Behold, saith the child, the fire and wood: but where is a Lambe for a burnt offering. The Father answers, My son, God will provide himselfe a Lambe. There be two lines able to wring teares from the Reader, whereas Iosephus with his ample illustration moves nothing. It is recorded of one Theodectes, who would have brought some of the Bible into a Pagan tragedie, that he was stricken blind, till falling to repentance he was restored.

Lastly, the invincible power of the Gospell is manifested in throwing downe those bulwarkes raised against it. When the waters of life began first to flow, what strong floud-gates, rampires, and dammes, were set to stop their sourse. All the learning, power, and policie of men, with the helpe of infernall spirits were bent against it. Demosthenes and Tertullus for eloquence, Solon against Solomon, Plato against Moses, Aristotle against Paul, Alexander and Cesar against CHRIST: but whatsoever contenders opposed the truth, they discovered the invaliditie of their arguments, with the confusion of their owne persons. Christ sent a few fishermen to the sea of this world, with the nettes of faith; and they inclosed multitudes of fishes, of all sorts and sises; tantò mirabiliores, quantò rariores, even Kings and Philosophers themselves, Aug. He sent not kings and Philosophers to perswade fishermen; but fishermen to convert Philosophers and kings. They that had no authority to countenance them, no friends to side them, no oratory to second them, no riches to maintaine them: yet went abroad preaching the disdained Gospell of the crucified Iesus. And even when the kings of the earth did set themselues against the Lord, and against his Christ: yet even then God did give him the heathen for his inheritance, and the uttermost parts of the earth for his possession. Psal. 2.8. Emperors and Monarchs = throwen downe their Scepters at the feet of the Lambe, as the Revel. 4.10. Elders cast downe their Crownes before the Throne; embracing the faith, and yeelding to the Soveraigne supremacie of IESUS CHRIST. Then was that Prophecie fulfilled. Esa. 11.6. The Wolfe shall dwell with the Lambe, the kid with the Lyon, and a little child shall lead them. Nero and Domitian study strange deathes, to afflict the Saints, and to suppresse the Gospell: yet the Church groanes and growes, bleeds and battens: every drop of bloud that ends one Christian, begets a thousand. Those men who at the first, Timebant in verbis, postea gaudebant in verberibus; trembled at threatning words, afterwards embraced killing swords, for the testimonie of Iesus. You had once ten Apostles flying, one denying, yet afterwards all rejoycing, to suffer for Him that suffered for them. Ioh. 16.8. When the Spirit is come, he will convince the world of sinne, of righteousnesse, and of judgement. How shall he convince it? not immediately by himselfe, but mediately by his Apostles, and Ministers; who otherwise durst never have beene so bold. Neither was this a Personall promise, but reall to the Church, unto the end of the world. Now if this had beene a cunning fable, some tale of Iupiter or Apollo, it could never have effected such a content of conscience, in forsaking of lands, liberties, wives, lives; in exposing us to calumnies, calamities, torments. Tell a Turke, the worshipper of a Mahomet, concerning riches, honours, and carnall satisfactions that come to him by his Prophet; this pleaseth his flesh and bloud. But tell him of persecution, anguish, contempt, and death, which his profession must call him to; he will none of that for any Idols sake. Yet preach CHRIST to the conscience, the value of the price he payed to redeeme us: and then let a thousand dangers stand in our way; prison, hunger, tyrants, torments, deaths, divels; we run through them all with patience, and overcome them with confidence. In these latter times, when the deluge of Popery overflowed; all pietie was drowned, pitie and mercie lost, the Woman fled into the wildernesse, Antichrist in his highest ruffe, Kings kissing his feete; when it was death to thinke of restoring the light. Yet against al clamours of Friers, excommunications of Popes, execrations of his Priests oppositions of Princes by sword and fire: the Truth was delivered from the jawes of = set in a white chaire of chrystall sincerity, and most powerfully lodged in a bed of peace. Where she reacheth forth to us her milken hand, guiding us to those everlasting doores, whereinto heresie and darkenesse shall never enter. O may this Sun shine to us, and our children after us, so long as the sun and moone in heaven endureth! Amen.

To apply all to our selves; The power and comming of CHRIST, is the kingdome of CHRIST: let us all pray; that this Power may come in our hearts: LORD, let thy Kingdome come. Now what wee pray with ourlippes wee must endevour with ourlives. Shall wee desire the removall of all hindrances to this kingdome, and most of all hinder it our selves? If wee obscure that glory, which we apprecate our owne tongues and hearts, and the tongues and hearts of all under heaven, shall rise up in witnesse against us. He that makes such a seeming prayer, and retaines such a sinning desire, doth begge consuming vengeance on himselfe. Tremble at this yee wicked; you may as well spit upon CHRIST, as come to Church and say, Thy kingdome come; and yet actually uphold the kingdome of the devill. Let us take heed of withstanding the comming of this Power: CHRIST preached to the Iewes, they would not receive him. Behold; their house is left unto them desolate. Noah preached to the old world: Lot to Sodome: Gildas to the Brittaines; they despised it; their land was destroyed, and given to others. Iohn wickleffe was raised up to this office, himselfe was burnt, and his bookes: what followed? they slew the next king, set up three usurpers, the nobility was butchered, the land havocked. The contempt of this Power hath brought on infallible desolation.

What this sinne may worke upon us, onely the Lord knowes, and knowes to prevent. Comets may threaten, and rumors of warres sound in our eares: none of these destroy us, but our owne sins. Let us not hurt our selves, none shall hurt us. If we be false to God, let us not blame others for being false to us. It was Christs complaint over that apostate Citie, O Ierusalem, thou that killest the Prophets, and stonest them which are sent unto thee! Matth. 23.37. If we retaine their sinnes, there remaine for us their plagues. We use to arraigne and judge our prophets, whose Ministery is to arraigne and judge us, that we may not be judged of the Lord. The Iewes killed their Teachers, doe not we so when we withhold their life bloud from them, and stand to justifie it? Is it not all one, to cut a mans throate, and to take away the sustenance wherby he lives, and without which he must needs famish? Certainely, of both it is the greater mercie, or (at least) the lesse crueltie, to dispatch him quickly. It is their worke to mortifie and kill our sins, and shall we kill them? that our sins may live? Oh there is a cursed devill that bewitcheth us! God that suffers this, meanes thereby to suffer this lands destruction. There were not (let not envie here me) so flourishing a Church under heaven, if this sin of Sacriledge were taken from it. But this effect hath followed it; that the profession of the Gospell in many places comes upon the stage, to helpe to make up the play, and to minister matter of mirth. And the Law doth dominere over the Gospell, as Pilate sate to Iudge IESUS. If this land should ever come to the danger of destroying, (which God avert) those deriders of the poore Ministerie will run into holes, that have already buried their talents from ever doing good. And then the poore clergies prayers will prevaile more for mercies, than all their proud arrogated glories. But alas, how should Christ come in power to helpe us, whom we have rejected comming in power to convert us! Doth he come now, and we will not know him; and can we hope he will come then when we call him? Open your hearts, all yee that feare the Lord, and let him in. As it is his owne promise; Behold I come quickly: so it is the Churches prayer, Come Lord Iesus, come quickly. Wickednesse is powerfull, the devill is powerfull, covetousnesse is powerfull, lust is powerfull: and hath the Gospell of Christ lost the powerfulnesse? No, if it have not power to convert us, it will have power to confound us. If Christ be not suffered to come unto us, he will not be hindred from comming against us. Oh let us come unto him, that he may come unto us: subject we our hearts and lives to the obedience of his Gospell; that we may he found holy and blamelesse at the second comming of the Lord Iesus. It shall be powerfull then, when the heavens shall passe away with a noise, and the elements shall melt with heate, and the earth with her workes shall be burnt up. Let us now honour him when he come in grace, that he may honour us when he comes in glory.

And were eye-witnesses of his Majestie. This is the testification. Our Saviour intending that the Apostles should lay the foundation of his Church; upon that Corner-stone whereupon themselves and we all are built; he furnished them with all fit provision for it. He declared his will to their eares, presented his workes to their eyes, fixed his truth in their hearts; and sent them not to publish riddles and paradoxes and fabulous reports; but reall and actuall things which they had seene and heard. So might they from infallible experience give a well grounded testimonie. The Summe is this; Christ made himselfe manifest to them, that they might manifest him to us. He let them see, that they might teach us to beleeve. The things which I have received of my Father, I have made knowne unto you. They must needs be scribes well fitted for the kingdome of heaven; when such a Master read unto them the oracles of Truth. He that is the life of the Gospell, taught the Gospell of life. It did not hold, that he must needs be a good scholer, that had Socrates to his Master. But he must be a good Disciple, that hath Iesus Christ for his Tutor. We are not reporters, but witnesses: not eare-witnesses, but eye-witnesses: not only of his Humilitie, but of his majestie.

We were witnesses.] But Non eget testimonio hominis, Ioh. 5.34. I receive not testimonie from man. He is the Way, the Truth, and the Life: the way to the truth, the truth of the way, the life of both, of all: therefore a sufficient testimonie to himselfe. Yet he saith, Ioh. 5.31. If I beare witnesse of my selfe, my witnesse is not true. And of the contrary. Ioh. 8.14. Though I beare witnesse of my selfe, my witnesse is true. These two places seeme at the first view, contradictory. But are easily reconciled: in the = CHRIST did accommodate himselfe to the capacitie of the hearers, who acknowledged nothing more in him then Humanitie: in the other, he sets forth his Divinitie, and discovers another nature in his owne Person: that howsoever they might vilipend the testimonie of the one, yet were convinced by the testimonie of the other. But this answere seems not to satisfie; for CHRIST as he was man, was without error, and could not give a false testimonie how then could he say, My witnesse is not true? I answer; My witnesse is not true, that is, it is not effectuall, nor would be accepted as true by the Iewes, though it was most certainely true. Though it be true secundum rem, according to the matter testified: yet not true secundum acceptionem, according to their acception. To the other it is objected, My witnesse is true: that according to the Law no mans witnesse is accepted for himselfe. And, Pro. 27.2. Let another man praise thee, and not thine owne mouth. But CHRIST is the light of the world: now the light doth not onely helpe us to see other things, but also to discerne it selfe. But further, if CHRIST receives not testimony for man, why doth he admit of Iohns witnesses? Ioh. 5.33. Yee sent unto Iohn, and he bare witnesse unto the truth. Iohn did not intrude himselfe into this office, but the Iewes required him to it; Yee sent unto Iohn. This appeares, Ioh. 1.19. This is the Record of Iohn, when the Iewes sent unto him to aske him, who art thou? now Christ admitted of Iohns testimonie for their sakes; as he declares himselfe; That yee might be saved. I receive not mans witnesse, Propter indigentiam meam, for any need that I have of it: •d recolo propter salutem vestram, I suffer it for your salvation, that you might be induced through a witnesse of your owne chusing to beleeve on me. I receive not the witnesse of man, as it is meerely mans, and of no further authoritie than flesh and bloud: but as it is inspired by God, I entertaine it.

Our blessed Saviour accepted of many witnesses, which I will but touch, as being not in the center, but not out of the circumference of this argument.

1 God the Father. Ioh. 5.37. The Father himselfe which sent me hath borne witnesse of me. The substance of his testimonie was delivered in an audible voice; This is my beloved Son, in whom I am well pleased.

2 Iohn the Baptist. Ioh. 1.8. He was not that light, but he was sent to beare witnesse of that light. The Testimonie of Iohn was Inducens, perswading: but the testimonie = the Father compellens, prevailing.

3 The workes of Christ. Ioh. 5.36. The workes that I doe, beare witnesse of me. This is Testimonium majus Iohanne; a greater witnesse than Iohns; against this witnesse there is an exception: if Christ might be knowen sufficiently by his workes to be the Messias: the same testimonie might be given to the Apostles, who wrought as great miracles. It is answered, that Christ when he wrought these workes declared himselfe to be the Messias: the Apostles when they wrought them, declared themselves not to be Christ, but the servants of Christ: and that they effected all onely through his name and vertue. When the disciples of Iohn came to Christ to be satisfied, whether he were he that should come or no; he refers them to no other testimonie but his workes. Luk. 7.22. Goe and tell Iohn: what things you have seene and heard: that the blind see, the lame walke, &c. Magnum magna decent: he proves his goodnesse by his good workes. It was this that preferred Corazin and Bethsaida before Tire and Sidon in torments: because mighty workes were done among them, and they repented not, Matth. 11.21. Opera virtutis, mighty workes. Luk. 24.19. He is called a Prophet mighty, not only in words, but in deeds. Neither were the Iewes only convinced, with a Nunqnam locutus est homo sicut iste, Ioh. 7.46. Never man spake like this man. But also with a Nunquam operatus est homo, sicut iste; never man di•like his man; We never saw it on this fashion, Ioh. 7.31. Will Christ when he comes, do more miracles than this man hath done? Ioh 9.32. Since the world began the like was never heard before. What is inferred on it? Ver. 33. If this man were not of God, he could doe nothing.

4 The Scriptures, Ioh. 5.39. Secarch the Scriptures, and they are they that testifie of me. All or them, like so many Mathematicall lines meeting at that one comes. Every page, like a Iohn Baptist, pointing us to the Lambe of God that takes away the sin of the world. Nil ferè continet verbum Domini, nisi verbum Dominum. The word of the Lord containes almost nothing else, but the Lord, that is the word. Act. 10.43. To him give all the Prophets witnesse. They by predictions and figures, the Apostles by demonstration, and truth. The first, of these Testimonies was pronounced, the second, inspired, the third, exhibited, the last, written.

5 Angels; they witnessed his conception, Luk. 1.31. His nativitie, Luk. 2.10. His Majestie. Matth. 4.11. The Angels came and ministred unto him. His Resurrection, Luk. 24.5. His Ascension, Act. 1.10.

6 The creatures; In his nativitie a Starre, a burning Lampe set in the heavens: Lucifer ante solem; a day-starre before the sunne. In his life, the winds and the sea answer his commands, Matth. 8.27. What manner of man is this, that even the winds and the seas obey him! The sunne was darkened at his death, the veile of the Temple rent, the earth did quake, the stones clove; and the graves were opened. At his birth the heavens did witnesse that he was come downe to earth: at his Resurrection, the earth did witnesse that he was ready to goe up to heaven. The sea was his path to walke on, the cloudes his charriot to ride on.

7 His very enemies: neither Pilate nor Herod could find fault in him, Luk. 23.15. Ye have brought this man to me, I have examined him, but can find no fault in him; No, nor yet Herod. Pilates wife justfies him to her husband. Matth. 27.19. Have thou nothing to doe with that just man. They that came to ensnare him, depart commending him. You have, Matth. 22. Pharises, Sadduces, Lawyers; all apposing him, all convinced, and astonished at his Doctrine. The Centurion at his death acknowledgeth; Truely this is the Sonne of God. The very divells acknowledge him, Mark. 1.24. I know thee who thou art, even the holy one of God, Act. 19.15. Iesus I know. O powerfull Christ, that couldest Ex ore inimicorum, out of the mouth of thy profest enemies derive thy praise? How should thy friends, bought with thy precious bloud, glorifie thee: when thy very enemies thus honour thee! Deu. 32.15. Their Rocke is not as our Rocke, Luk. 4.22. even our enemies themselves being Iudges. Even the Iews that crucified him, and All bare him witnesse, and wondered at his gracious words.

8 Lastly, the Apostles were especially designed for this Testimonie, Ioh. 15.27. Yee shall beare witnesse, because yee have beene with me from the beginning. There are twelve Apostles, a whole Iury of these witnesses: and when one of them aposta•• by transgression, and the roome was void, they cast lots to supply the place with a new witnesse, Act. 1.22. One must be ordained to be a witnesse with us of his Resurrection. There were twelve Patriarchs in the old Testament, twelve Apostles in the new. Salomons twelve Officers, 1 King. 4.7. Moses his twelve Pillars, Exod. 24.4. The twelve cakes of Shewbread, Levit. 24.5. The twelve stones in Aarons Pectorall. The twelve stones that Ioshua tooke out of Iordan, The twelve Spies, the twelve Tribes, the twelve Starres. Revel. 12. The twelve foundations, twelve gates, twelve Angells, Revel. 21.14. The wall of the Citie had twelve foundations, and in them the names of the twelve Apostles. These twelve were to lay the foundation of the Church. Eph. 2.20. Wee are built upon the foundation of the Prophets and Apostles Iesus Christ, himselfe, being the chiefe corner-stone. We are built on them; they and we all Iesus Christ. But were there no more than twelve of these especiall witnesses? What say you to Paul and Barnabas; were not they Apostles? were not they witnesses? Yes, they are both called Apostles and Witnesses, Act. 14.4. Part held with the Apostles: now at that time in Iconium were no Apostles, but Paul and Barnabas; therefore they were. Vers. 3. God gave Testimony to the Word of his grace by them in signes and wonders: therefore they were Witnesses, 1 Cor. 9.1. Am I not an Apostle? saith Paul. Yea, 2 Cor. 11. They are Apostles; Nonne ego plus? I am more. Hee is called the Apostle: when we speake of an Apostle, and distinguish him not by name, = commonly meane Saint Paul. But he calls himselfe Abortive, 1 Cor. 15.8. One borne out of due time. One is said to be abortive three wayes. First, either Extra [Tempus] debitum, when he comes not in the due and expected time. Secondly, when he is forced from the wombe of the mother. Thirdly, when he comes not to full perfection. Paul may be said abortive two wayes, not the later: 1 Cor. 15.10. 2 Cor. 11.5. for hee laboured more abundantly than they all. Ingenuously he confesseth, that he was not a whit behind the very chiefest of the Apostles. There is a three-fold difference betwixt the rest of the Apostles, and S. Paul. 1. The Twelve for twelve years preached only to the twelve Tribes of Israel: Paul went presently after his calling to the Gentiles. 2. The Twelve divided the world amongst them, Paul took the whole world for his Parish. 3. The rest were called (all but Matthias) à Christo mortali, by Christ in his mortality; Paul Christo immortali, by Christ in his immortality. The rest, by Christ humbled: Paul, by Christ glorified. Though this difference be in their Apostleship, there is no difference in their Testimony: they all witnessed the same LORD IESUS.

This Witnessing was one of the Apostles prime excellencies and privileges above others. The first privilege was their Mission, which was immediately from Christ himselfe, I send you: whereas we are sent from him mediately by others. The second, was their Commission; Preach and Baptize, &c. They were sent to plant the Church, whereas we build upon their foundation. The third, was their Authority, [Ioh]. 20.22. Christ breathed on them, and said, Receive yee the Holy Ghost. There was number of ceremonies to make up a Leviticall Priest; anointings, washings, &c. but to make up an Evangelicall Priest, Christ only breathed on them: thus in a great measure they received the Holy Ghost, Act. 2.3. There sate upon them cloven tongues, like as of fire. Such a fire was kindled on that day of Pentecost, that the whole world hath beene the warmer for it ever since. Therefore Chrysostome calls the Apostleship, spirituall Consulship, which was the greatest office in the Roman Government. The last privilege is their Testimony, and Election to this testimony. Act. 10.41. God raised up Christ, and shewed him openly; Not to all the people, but to us Witnesses, chosen before of God. The Lord sent them forth ad testificandum, to beare witnesse of Christ.

In witnesses there are three things especially required: 1. That they be Bonae [famae], of good report and repute: for a bad and vicious life enervates their testimony. But these were holy men: he that sent them to give testimony, did not deny them Sanctimony, Ioh. 17.17. Sanctifie them through thy truth. Nihil est puero teste certius, Isidor. No witnesse is surer than a childs: when he is come to those yeeres to understand, and not to those yeeres to dissemble. Thus doth God Ex ore lactantium, out of childrens mouths magnifie his owne praise. The witnesses were not children in = but in simplicity and innocence of heart. They might be reproved, they could never be disproved. 2. That they be Oculati testes, Eye-witnesses: so were these, we shall heare. 3. That they be Concordes, συμμαρτυρεῖν, to agree in their Testimony. False witnesses are easily found out, by being examined sunderly; unlesse they have cunningly digested their tale; and then their mischiefe is more pernicious. But these witnesses, when they were dispersed over the face of the earth, did Vnum sentire, [unum] dicere, minde one thing, and speake one thing: they delivered the same, wrote the same, wrought the same, witnessed the same truth even with their blouds. Therefore were in all points Idonei testes, sufficient witnesses.

This Apostolicall Testimony was not without some opposition: for there were others that came in the name of CHRIST, who had nothing to doe with him. Simon Magus bewitched not onely the Samaritans, but also the Romans. Claudius set up a brazen Image on Tyber bridge, with this blasphemous Inscriptions To Simon the great god. But while hee sailed in the aire Remigio daemonum, hee fell downe to the earth, and burst his necke. One Manes, admired of the Persians, tooke twelve men, whom he called his Apostles, and stiled himselfe the Comforter of Israel. But undertaking to recover the Kings sonne, who was dangerously sicke, and failing in the cure, he had his skinne pulled over his eares. A Romish Doctor, called the Oracle of India, gave out that he was more holy than the Apostles, yea, than the Angels: yea, that God made him a proffer of hypostaticall union, and assumption into the fellowship of the Deitie; but the modest man refused it. That he was the worlds Redeemer, quoad efficaciam, in respect of efficacie; as Christ performed it, quoad sufficientiam, in respect of sufficiencie. Horrid and unpardonable blasphemie! So one Postill, a Iesuite, under the name of mother Iane, printed a booke called the Victory of women: Maintaining, that as CHRIST redeemed the superiour world, Man: so mother Iane saved the inferiour world, Woman. Here Saint Pauls Prophecie was fulfilled, 2 Thess. 2.11. For this cause GOD shall send them strong delusion, that they should beleeve a lye: that they all might bee damned who beleeved not the truth, but had pleasure in unrighteousnesse. They would none of Christ, let them welcome Antichrist. Iohn 5.43. I am come in my Fathers Name, and ye receive me not: if another shall come in his owne name, him will ye receive. He that will not beleeve these witnesses, shall everlastingly perish.

For as, Seeing wee are compassed about with so great a cloud of witnesses, let us beleeve, 1 Iohn 5.7. There are three that beare record in heaven: the Father, the Word, and the Holy Ghost; and these three are one. The Father bare witnesse to CHRIST, at his Baptisme, Matth. 3.17. at his Transfiguration, Matth. 17.5. at a manifest and glorious Revelation, Iohn 12.28. There came a voyce from heaven, &c. The HOLY GHOST bare witnesse to CHRIST, in descending first upon himselfe, Iohn 1.32. then upon his Apostles, Acts 2.4. making them also to beare witnesse, Iohn. 15.26. Both hee shall testifie of mee, and make you testifie of mee. The WORD bare record of himselfe, Iohn 10.25. When the Iewes put him to it; If thou bee CHRIST, tell us plainely: Hee answered, I have told you. When Iohns Disciples asked him; Art thou hee that should come? Hee witnessed, I am hee. Matth. 14.62. When the high Priest questioned him; Art thou the CHRIST, the Sonne of the Blessed? IESUS said; I am, Thus he witnesse to the blinde man whom they had excommunicated, Ioh. 9.37. Who is the Sonne of God? It is he that talkes with thee; I am he. This he testified to Paul, Act. 9.5. I am IESUS whom thou persecutest. And these three are one; Non tantum in testimonio, sed 〈◊〉 essentia; Not onely in their witnesse, but in their essence, Ardens. There be three that beare witnesse in earth; the Spirit, and the Water, and the Bloud: and these three agree to one. The Spirit of God, or of man inspired with that Spirit, applying to his comfort the water and bloud that came out of Christs side. Water being a signe of our Sanctification, Bloud of our Iustification. These three are one, saith Augustine, In mysterio, non in natura; Not in nature, but in mystery: they agree in one Testimony. Si qua in aquâ gratia, non ex natura fluminis, sed ex praesentia Flaminis; The vertue that is in the water, is not of the water, but of the Spirit. Thus if in the mouth of two three witnesses every word be established; How strong should be our faith, that is confirmed with so many and so great witnesses? The intent of all is that wee should beleeve, Iohn 19.35. Hee that saw it, bare record, and his record is true, that yee might beleeve. Not to give credit to all these witnesses, is (so farre as in us lyeth) to make GOD lose his purpose. Therefore these shall either witnesse to us, or one day witnesse against us.

Eye-witnesses.] One eye-witnesse is better than many eare-witnesse. They spake not by tradition, or what curious relaters have buzzed in credulous eares: but oppose their owne knowledge against all fabulous reports; Vidimus, we have seene. 1 Ioh. 1.1. That which we have heard, and seene with our eyes, which we have looked upon, and our hands have handled of the Word of life. That which was from the beginning: Not of late dayes, no new sprung up noveltie. Which we have heard, immediately speaking in the world, as well as mediately speaking in his Word. He spake to our Fathers by the mouth of all his Prophets from the beginning: but in our dayes, by his owne mouth: our eares have heard his Sermons. Which we have seen with our eyes: Behold him working miracles, raising the dead, casting out devils. Which wee have looked upon; not having onely a glimpse of him, but intentively looked upon him: as Iohn pointed to him with the finger, Behold the Lambe of GOD. Our hands have handled his precious body, both before his death, and after his Resurrection. Doubtfull Thomas would not beleeve, and that Ex professo; till he saw the prints of his nailes, and thrust his hand into his side; and then hee cries, My LORD, and my GOD. Handled of the Word of life: How can this bee? Though this being very GOD of very GOD, is neither visible nor palpable: yet in respect of the personall union of the two Natures in him, wee say againe; That which we have heard, seene, and handled. The Apostle Saint Iohn doth especially of all the rest presse this point; 1 Iohn 5.10. Iohn 20.31. Iohn 21.24. This is that beloved Apostle, Evangelist, Martyr, all. Saint Peter was an Apostle, not an Evangelist. Saint Marke an Evangelist, not an Apostle. Saint Matthew both an Apostle, and an Evangelist, not a Prophet. Saint Augustine a Doctor, not a Martyr. Saint Laurence a Martyr, not a Doctor: but Saint Iohn was all these, Dyez. Pontan. In his Epistles an Apostle, in his Revelations a Prophet, in his Gospell an Evangelist, in his faith a Confessour, in his preaching a Doctor, in his chastity a Virgin, in his readinesse to die for CHRIST a Martyr? suffering for him under the Crosse, whom he saw suffering for him on the Crosse. This is the Disciple, that hath testifie these things, and we know that his Testimony is true. Saint Paul doth also earnestly urge it, 1 Cor. 15.5. He was seene of Cephas, then of the Twelve: he was seene of above five hundred brethren at once: he was seene of Iames, seene of all the Apostles; and last of all seene of mee. And Saint Peter here confirmes it; Wee were eye-witnesses of his Majestie. Now as Aristotle said; If Timotheus had not beene, we had not had so much sweet musicke: but if Phrynis (Timotheus his master) had not beene, wee had not had Timotheus. So, if these Apostles, Iohn, Peter, and Paul had not beene, = might have wanted such witnesses: but if IESUS their Master had not beene, we had wanted such Apostles. They saw with their eyes, we heare with our eares, LORD grant us all to beleeve with our hearts, the Majestie of IESUS CHRIST. So it followes.

Of his Majestie.] The Apostles saw not with such eyes as the world. The world saw neither for me nor comelinesse, nor any thing desireable in him, Esay 53.2. The Apostles saw his Majestie. The world saw him as a dejected, rejected man; Ioh. 19.5. Behold the man: the man loden with sorrowes, and overwhelmed with miseries. The Apostles saw him white and ruddie, of the purest complexion, the chiefest among ten thousand, Cant. 5.10. Whiter than the Lilies of the valleyes, redder than the Roses of Sharon. Were our eyes opened, to behold the incomparable vertues of our blessed Saviour; as Plato said of Vertue; he would ravish our soules with an unexpressible love. He is a spirituall, Intellectuall Sphere, whose circumference is every where, his Center no where. His Majesty is infinitely puissant, the chiefest of ten thousand. The Iewes have a Pradition, that the Messias appeared to them at the Red sea, like a man of warre, delivering them from the Aegyptians. For this they had a Song, Exo. 15.3. The Lord is a man of war. It is prophecied of him, Esay 53.12. 〈◊〉 he shall divide the spoile with the strong. His Majesty is infinitely great, his mercy is infinitely sweet. Cujus aspectu dispelluntur tenebrae, cujus effectu liberantur animae; His [lookes] dispell all darknesse, his power delivers our soules. Come now, and behold him with the Crowne wherewith his mother crowned him in the day of his espousals, in the day of the gladnesse of his heart, Cant. 3.11. There is no peace but from him, no life but by him, no blisse but through him, no comfort but for him, no joy but in him; O blessed eyes that see the Lord Iesus.

How, when, where, and wherein, the Apostles were Eye-witnesses of his Majestie, the ensuing verses chalenge to instance. Onely learne we now, to make CHRIST the Object of all our eyes. Our carnall eyes cannot now see him: we must wait for that day, when with these our eyes in our very flesh we shall behold him, Iob 19.27. Our spirituall, intellectuall, faithfull eyes may now see him. As the Israelites, when they were stung with those firy Serpents, looked upon the Brazen Serpent, and were healed. So we that are stung with our sinnes, must looke upon the Sonne of man lifted up to his Crosse, that we may not perish, but have life everlasting, Iohn 3.14. No contemplation of him, no benediction from him. As Peter said to the Creeple, Act. 3.4. Looke on us: and he gave heed to them, expecting to receive something of them. So we must looke stedfastly on Christ, or shall receive no almes of comfort. Behold him in faith, that God may behold thee in him, 2 King. 2.10. When Elias was to be taken up, Elisha begged of him, that a double portion of his Spirit might bee upon him: hee answered, Thou hast asked a hard thing; neverthelesse, If thou see me, when I am taken away from thee, it shall be so unto thee: but if not, it shall not be so. A sinner doth desire of Christ, to be made a Saint, and to have his holy Spirit put upon him: Christ answers, Thou hast asked a hard thing; neverthelesse, if thou canst see me with the eye of Faith, thou shalt have thy request, thou shalt be saved.

But before wee come to behold his Majestie let us first looke upon his misery. Let our meditations follow him, from his agony in the garden, all the way of his Passion, by the tract of his Bloud, till we finde him dead on the Crosse. Behold the scourge fetching bloud from his sides, the thornes harrowing his sacred head, his life-bloud issuing out by the wounds of the nailes. And as if all that were too little, a souldier opening his side with a speare after his death, and broaching out bloud and water, Lament. 1.12. Is it nothing to you, all yee that passe by? Behold and see, if there be any sorrow like unto my sorrow. Sorrow is a thing of that nature, it calls for beholding: and humanitie cannot chuse but yeeld an ocular pitie. Every good eye will turne it selfe, and looke upon them that are in distresse. Those two mercilesse men, Luke 10. that went by the wounded man; though they helped him not, yet before they passed, they looked upon him as he lay. Our Saviour being advanced on the Chariot of his Crosse, unlesse we purposely turne away our eyes, wee must needs be eye-witnesses of his sorrow. Looke upon IESUS, the Founder and Finisher of our faith, Hebr. 12.2. Thinke of the torments he suffered, of the mercies he proffered, of the sacrifice he offered: and then, as there was never griefe like his griefe; so there was never love like his love. When the Iewes beheld Christ weeping for Lazarus, they said, Behold, how hee loved him! Ioh. 11.36. When wee see CHRIST bleeding, weeping streames of bloud for us, we may well say; Behold, how he loved us!

Wee cannot now with Zaccheus, see his face, yet we may behold his mercie. We cannot with the sicke woman, touch his hemme, yet we may touch him. We cannot heare Verbum Dominum; we may still heare Verbum Domini. We cannot behold him dying on the Crosse, yet wee may contemplate the efficacie of his Crosse, and the price of his sacrifice. His Bloud is like the widowes oyle, 2 King. 4. Enough to pay all our debts, and to spare, for our selves to live upon besides. Luke 10.23. Blessed are the eyes which see the things that yee see. Blessed eyes, that with faith and love see the LORD IESUS. Iohn 8.56. Your Father Abraham rejoyced to see my day: he say it, and was glad. Hee saw it in hope, we see it in faith. Hee saw it and rejoyced: who can behold, the day of CHRIST, that is, the day of salvation and not rejoyce? Indeed we are naturally borne blinde, how then shall we come to see? Ioh. 9.19 Onely IESUS must open our eyes, that we may see himselfe. Ioh. 20.29. Thomas, because thou hast seene me, thou hast beleeved. Blessed are they that have not seene, and yet haue beleeved. Tantò magis beati in credendo, quantò [minus] expediti in videndo; Our faith shall have so much the more commendation, as our eyes have beene permitted the lesse vision. It is held by Divines a principall part of our glory in heaven, to see IESUS CHRIST. They that are in the Courts of Princes, behold gorgeous apparell: at rich mens tables, we see costly delicates: on the sea men see strange wonders: on the land, glorious Palaces: yet Peribit visus & ••sum; the eyes shall be stopped with dust, and the objects burnt with fire. The most blessed sight, is to see God in peace: though we lose all the spectacles on earth, ••dò videamus te, Lord Iesus let us see thee to our eternall comfort. Blesse us, O Father of lights, with that everlasting vision, where no clouds nor darknesse shall = our speculation. O may we spend that eternitie never to be spent, in the joyfull sight and peacefull enjoying, of Thee our Maker, thy Son our Saviour, and that holy Spirit our Comforter; to whom be glory for ever. Amen.