A DEMONSTRATION OF THE RESURRECTION Of our Lord and Saviour Jesus Christ; And therein of the Christian RELIGION.  
Very useful For the further satisfaction and confirmation of all good Christians; AS LIKEWISE For the confutation and conviction of those that have a Jewish or Atheistical spirit in them.  
WRITTEN By RICHARD GARBUTT, Bachelor in Divinity, sometimes fellow of Sidney College in Cambridge, and afterwards Preacher of the Gospel at Leeds in Yorshire.  
London, Printed for Samuel Gellibrand, at the Ball in Paul's Churchyard. 165●   

Rev. & Clar. Viro, DOMINO, RICHARDO MINSHULL S. S. Theologiae Doctori, & Collegii Sydn. apud Cantabrigienses Rectori vigilantissimo, nec non Sociis, atque adeò universae ejusdem Collegii Societati. S.P.D. harum lucubrationum Editor.  
DEmonstratio haec (Reverende Doctor, Ornatissimi Socii, & laetae indolis Adolescentuli) vos insalutatos praeterire non debuit. Collegium vestrum binos aluit Garbuttos, non minus dispares, quam Rebeccae Gemelli. Senior quidem eorum haec scripsit, ut & alia multa prelo satis digna, digna quae & perlegantur, & relegantur; quorum nonnulla saltem nostrâ opellâ obstetricante brevi foras emittentur. Praeterquam enim quod dolendum est, ea publico tamdiu caruisse, adeo mihi sapiunt, ut memet tenere non queam, quin ederem. Quod eò alacriùs & confidentiùs sum facturus, modo vos, aliique docti piique mibi fueritis incitamento.  
Agite, gaudeamus invicem in Garbutto nostro et vestro. Nostrum dico, quia Nostras fuit, & in publicâ Scholâ 
* Vulgò Cuckold aliàs. Coxwoll.  Coxvoldiae informatus, ad tempus usque quo Academia Cantabrigiensis eum in gremium suum exciperet; admissus autem vestrae Societatis parietibus, per totos viginti annos adhaesit; Quibus quantam multiplicis literaturae, cum gratiâ Dei bene conditae, molem congessit; testari possunt provectioris aetatis Theologi, attestatur & hoc opusculum, & quae supersunt alia, eximia certè monumenta rationis, ingenii, judicii, industriae, & pietatis non vulgarium.  
Quicquid Garbutti est, olet Lampada, olit S. Spiritum. Quare meritò pro vestro vendicare possitis. Ast secundâ vice Noster fit, postquam enim vos reliquit, agrum Eboracensem repetiit, & in Municipio 
* Vulgò Leeds.  Leedensi, nostrae Paroeciae Barviciensi contiguo (ipso gurgite Mercaturae in tractu hujus Comitatûs Occidentali) consedit, 
* Vulgò Berwick.  ibique in officio suo valdè sedulus permansit usque dum— superas evasit ad auras Spiritus—  
Quare duplici nomine Nostrum esse quis ibit inficias?  
Tam clarum fuit Homeri nomen, ut multae Graeciae Urbes certatim sibi vindicarent. Secundum distichon illud Graecum, quod eâ de re apud A. Gellum extat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Lib. 3. Cap. 11. Idem restatur Cicero pro Arch.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
At quam amica nostra contentio; sic enim nostram requirimus partem, ut vobis vestram liberè relinquamus intactam, nec invidemus. Imò charitas (quae regulam hanc, Bonum quò communiùs, eò meliùs, nobis subministrat) Garbuttum Nostrum & Vestrum omnibus communem exhibgre nos jubet. Sic gratiam ineamus cum aliis, & Magnam Manum Optimorum, idque sine minimo nostro dispendio, nobis demerebimur. Et quid est quod mihi malim? Hoc idem, Sol Astrorum princeps, nos monet; nobis enim non ideo minus gratus oritur, quia toti laetus illucescit Orbi. Impingit forsan aliquis ad titulum Libelli, autumans principium hoc (Christum Resurrexisse, etc.) credi oportere, demonstrari non posse: Hominibus, id genus, refellendis (modo pertinaces non sint) nullis meis argumentis opus est, sufficit unicus hic Codicu. lus, ubi non solum Resurrectionem Christi, sed & S. Scripturae autoritatem, imò totius Christianae Religionis veritatem inviolabiliter statuminat. Haec enim tria adeò indivulsè cohaerent, ut nullatenus sejungi queant.  
Ante viginti & sex annos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis ereptus Garbuttus, horrendas opiniones, hoc seculo (omnium Sectarum feraci) renascituras praesensisse videatur: si autem ad summam aetatem pervixisset, quantus Malleus Haereticorum exstitisset, quam commodè fanaticorum Paralogismos evacuasset, et armatos eorum Gigantes humi prostrasset, detrudendos demum 
* In Gehennam secundum interpret. J. Mede in Prov. 21.16.  in domum Rephaim, utcunque hoc ipsum,  
Post sua mansurum fata superstes opus magno erit usui, Et sic per me ab alio posteritati servitur.  
Breve aliquod specimen vitae et mortis Authoris proferre delibero, quod, instar speculi ejus, (viri verè insignis) imaginem quadantenus representet; et sane nullam in re ullâ praebuit impingendi causam, ne vituperetur Ministerium, sed in omnibus se approbavit ut Dei Ministrum, etc.  
Quam necessarii sunt hujusmodi tractatus, et cogentia argumenta hâc Aetate faeculentâ, quâ Anglia nostra (proh dolor) non solum in sentinam vitiorum, sed et officinam errorūm omnium conversa est indignissimè, omnes, (iis solummodo, quorum Religio, instar tabi, putruit, exceptis) satis vident et dolent.  
Sed manum de Tabulâ, & vos solvo à me legendo, properate ad Authorem. Deus Opt. Max. utramque Academiam omni benedictionum genere cumulet, & quam diutissimè salvas et florentes conservet, sic precatur,  
Vestri studiosissimus & totius status Academici Cupientissimus, NATHANIEL JACKSON. 
Dat. Barviciae in Elmett, Septem. 12. A. D. 1656.    

THese Sermons here ensuing speak the Author a man both of a solid head, and of a sincere heart; both of great judgement, and of good affections. They mind me of that of Cyprian, Lo here, that which is rather powerful, 
Accipe non diserta, sed fortia. Cypr. ad Donat. Epis. 2. Fulmina erant linguae singula verba tuae. Gerhard. loc. come. de Minist. Eccles. 5. 123. Aculeos in anim is Auditorum reliquit.  then eloquent. And of Melanch: on's verse, which (as Gerhard relates) he made upon the sight of Luther's picture, Every word of thine was a thunderbolt. Surely the words of this Author have weight in them; they do not tickle the ear, but they affect the heart: And (as it was said of Pericles the Athenian Orator) they leave a sting behind them in those that hear or read them. Such force of argument, such strength of reason, such convincing demonstration, I have seldom seen. These are strong lines indeed, not as to the sound of words, but as to the sense of matter. Pity it is, that any thing of this Author (humane frailties excepted) should die with him. So I judge both by these, and other Sermons of his that I have seen.  
CHR. CARTWRIGHT.   

I have perused this ensuing Discourse, and though my approbation be not of that weight & value as to add the least grain of allowance or acceptance to this or any other the like performance, yet being requested to deliver my opinion of it, I could not but say thus much, that the learned and pious Author hath herein (at least to my apprehension) approved himself 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2 8  a workman that needed not be ashamed, yea 
* Cor. 3.10.  a wise Masterbuilder in the Church of God, as having very solidly and judiciously stated and asserted that grand fundamental article, the main pillar indeed of our Christian faith, our Saviour Christ's Resurrection; the truth whereef he hath undeniably proved and demonstrated, as well by invincible arguments, and strength of reason, as also clear and evident testimonies and texts of Scripture; and that both for the further confirmation of all true Christians, and the fuller conviction of all gainsayers, whether Atheistical, Jewish, or Heretical Spirits. And truly I do not remember to have seen so much Scripture and reason, better improved in so narrow a compass, nor more artificially enterwoven and twisted together, and helping one another by a mutual compliance, for the strengthening and support of so substantial a truth. In a word, I look upon the Treatise, as verifying and performing exactly, what it promises in the Title, if not more: It being a * most perfect and complete Demonstration, 
Demonstratio potissima.  or rather, a twofold Demonstration, as Logicians distinguish, the one proving the thing 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that it was so, the other the final cause or end 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  why it was so; the one clearing the truth and reality of it as in itself, the other declaring the fruit and benefit of it as to believers; the one in the former, the other in the latter Point or Observation. And in both these the Author shows himself to have been a man singularly well skilled both in the Theory and Practice of true Christianity, of an able head and an honest heart, of a strong brain, and a gracious spirit; The Doctrinal part of the Discourse being not more solid and sinewy in confirming the truth, and settling and informing the judgement, than the Practical, wholesome and savoury in speaking to the conscience, and pressing holiness and purity of life, and the power of godliness. In which regard I hearty recommend the perusal of it to all good and sober Christians, especially in these wavering, warping, and back-sliding times, wherein so many have degenerated and 
* Turned Apostate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4.1.  departed from the faith, giving heed to seducing spirits, and 
* 2 Pet. 3.17.  being led away with the error of the wicked, have fallen from their own steadfastness: and (I conceive) for want of thorough conviction, and sound instruction in these main fundamental truths of the Gospel.  
JAMES DUPORT.   

READER.  
I Wondered not when I met with those expressions of holy triumphing in Gregory Nyssen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nys. Orat. 5. de Resur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id Orat. 1. de Resur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyril. Hier. Catech. 14.  let us extol the Resurrection of the Conqueror, the joy of the world, the life of all Nations, since (as he elegantly tells us) the Devil, our destroyer gaping to devour the bait of Christ's flesh when he died, was struck through, and caught with the hook of Christ's Divinity when he arose from the dead, and (as Cyril expresseth it) he who by suffering was free among the dead, by rising again manifested, that he both could and would free the living. The asserting of this blessed truth is the noble subject of this learned Treatise. I wish I might have been allowed, the secret tasting of its Divine delicacies without proclaiming to the world, how well I rellished them, and the rather because this excellent discourse is as far from wanting, as are our slight pamphlets from deserving Commendation. 'tis too low an Expression to say this work deserves my praises (worth of a middle size may be so commended) I rather judge that my praises are not worthy of it, and may hope that my testimony will rather find acceptance from it, than it from my Commendation. When first it came to my hands, it found me in such a crowd of business, that I hardly could find time to begin the reading thereof; but truly when I had once begun to peruse it, I as hardly knew how to make an end of reading, till I came to the end of the book, with such an honest delight did it rob me of the thoughts of my other employments; and yet neither must I call it a robbery, it was but a change, and that an advantageous one, for it brought me more benefit, by its perusal, than I parted with by forbearing for a time my other reading; And (reader,) I assure myself, if thou art a friend to Christ and thyself, thou canst not but with sweetest contentment, view the Exaltation of thy dearest Lord and Master in his Resurrection, and thereby thine own from the grave both of sin and earth, so clearly and fully demonstrated.  
The Author of this Treatise I never knew, and he is now above the resentment of earthly Commendations, and therefore tentation I had none, either by receiving or expecting any friendship from him, to speak so freely of his book: but might I (dear Christian) prevail with thee to read, love, and live the truths thereof, all that good is successfully obtained, which is (I trust) sincerely endeavoured by the testimony of thy servant for thy Souls good,  
WILL. JENKYN, Pastor of Blackfriars London. Nou. 27. 1656.   

Christian Reader,  
BEing desired to peruse this ensuing Treatise concerning the Resurrection of Christ, and to express my thoughts of it, though my testimony can add nothing to the worth of it, and very little to its acceptance in the world, yet the excellent contexture of Scripture, and reason, which I have found in it, requires me not only to approve it, but commend it. The subject treated on is that of highest concernment, the great pillar of our faith & hope, as the great Apostle argues 1 Cor. 15. and the manner of handling it is in good measure answerable to the weight, and worth of its subject. Some may possibly think that this great article of faith needs no Demonstration; And I have sometimes been of that conceit, that some principles, were so clear, they needed no confirming, and some opinions so absurd, they needed no confuting; but I find myself deceived; for in these days wherein our lot is fallen, there is no truth so clear and fundamental, but it meets with them that doubt it, and deny it; and no error so ridiculous, and unreasonable, but finds them that will embrace and maintain it. Therefore I cannot but judge the publishing of this work very seasonable, both for confirming the faith of believers (for faith despises not reason but makes much of it, so long as it keeps its place) and also for convincing of Atheists, and unbelievers, with whom it deals upon their own terms; viz: those of reason; and in this tottering age declining so fast to Scepticism, and Atheism, there is need of both. But I will not detain the reader from the work itself, which will best speak for itself, wishing every Christian a rational and fiducial knowledge of the truth, and an experimental knowledge of Christ's Resurrection.  
EDW. BOWLES.   

A DEMONSTRATION OF THE Resurrection of Christ.  1 Cor. 15.20. 
But now is Christ risen from the dead, the first fruits of them that slept.  
CORINTH was a famous Church, if any other, planted by the Apostle himself, residing among them a whole year and an half, for the preaching and settling of the Gospel; 
Acts 18.24.  and afterwards watered by Apollo an Eloquent man, and mighty in the Scriptures: but though it were thus planted, thus watered, yet not many years after there crept in many abuses into that Church, for the reforming whereof S. Paul spends most of this Epistle; and the two chief abuses, a dangerous schism, and a dangerous heresy. He picks out purposely one to be meddled with first of all, and the other last of all; because things spoken first and last take best impression; and nothing he desired to take deeper impression, than dehortation from schism, and haeresy; the one breaking the bond of charity, the other the bond of faith. Their schism, that one said he was of Paul, another of Apollo, another of Cephas, another of Christ, is confuted throughout the four first chapters; Their heresy, that some among them denied the resurrection, is with great vehemency and contention of reasoning confuted throughout his fifteeths Chapter: and good cause that the Apostle should so bestir himself in confirming the doctrine of the resurrection, it being the very knot and tie of all Religion, and all Religion falling asunder without it; deny the Resurrection, and the world would soon be as bad as hell itself; if the dead rise not again, let us eat and drink for to morrow we die; but affirm the Resurrection, and believe it perfectly aright, and the world would be almost as holy as Heaven itself. 
Acts 24.15.16.  My hope towards God is that there shall be a Resurrection of the dead, both of just and unjust, and herein do I exercise myself, to have always a conscience void of offence towards God and towards men; therefore good reason that the Apostle should so bestir himself about this point The Resurrection of the dead is the Christians confidence. 
Fiducis Christianorum Resurrectio mortuorum: Tertull.   
Now he proves the Resurrection, first more directly by plain arguments unto the 35. verse. Secondly, more indirectly and underhand by answering the surmised doubts that might be against it.  
But some will say, How are the dead raised up, & c? This how is not an how of enquiry, (for then he should not have answered, thou fool; but thou curious fellow:) but an how of objection against the very matter; How, how is it possible that the dead putrified body should rise again, that every one should have his own body; being eaten perhaps of the beasts, or the fish, or the fowl, and turned into their substance? how also is it convenient that these vile bodies of ours that were nothing but clogs and troubles to us here, should be restored to us? and this is the employed Objection; How are the dead raised up? etc. which the Apostle answers in all the parts of it, showing it first, not to be impossible, because we see the like daily in the seed sown, it dies and quickens again; and also no fear of the impossibility because it is God that doth it: and cannot he restore the body, and the same body too? he can tell how to sever the flesh of men from the flesh of beasts; etc. And secondly, he shows it not to be inconvenient, because it shall be the same body for substance, yet not for irksome conditions; but as celestial and terrestrial bodies differ a great deal for glory and excellency, so it from itself, dying and being raised up again; It is sown in corruption, it is raised in incorruption; and in showing this glorious change, (thereby answering the surmised objection of inconvenience) he spends most of the rest of this Chapter from the fortyeth verse unto the end.  
Now for the direct proof of the Resurrection in the former part of the Chapter, it bears itself especially upon this argument. That Christ is risen, and therefore we shall rise again too: and after that he hath a long time tossed and touzed and waved and argued it up and down with a great deal of zeal, that Christ is undoubtedly risen, (for it is the thing that he is long and earnest about, and troubles him most) the other, That we should therefore undoubtedly rise, would easily follow, none would much gainsay it. After therefore he hath so belaboured the point of Christ's Resurrection, thereby to infer ours; in my text, he casts up the sum of all, showing what all his former reasoning had amounted unto, namely to this to tall, But now is Christ risen from the dead, etc.  
There are two things, 

First, That Christ is risen.  
Secondly, Not so only, but risen as The first fruits, to sanctify and hollow unto his father all the faithful that sleep in Christ, assuring them by his Resurrection, of their blessed Resurrection at last too. As the whole harvest was blessed and sanctified and halloved in a little handful of the first fruits dedicated to God, that blessed and hallowed the whole harvest; so Christ's Resurrection blesseth and warrants all ours.    
And First, That Christ is risen; But what, you will say, needs any proving of this point? There are no Painims here to deny the Resurrection, there are no Thomasses here to doubt of it, we all believe the article of the Creed, The third day he risen again from the dead?  
Beloved, I would it were so; but let me tell you what our Saviour saith, 
Luke 18.8.  When the son of man cometh shall he find faith on the earth? and what S. Paul saith, 
2 Thes. 3.2. Non omnium est fides.  all man have not faith; to believe that Christ by his Resurrection is the Resurrection and life to others, is a matter that may well have a, Believest thou this? set upon the head of it; let me tell you, it is not for nought that the Gospels every one of them are so large in the Demonstration of the truth of Christ's Resurrection, by variety of circumstances, and variety of apparitions, and that the Acts are written in effect for no other end, as chrysostom well observes, (Hom. 1.) then to prove Christ's Resurrection by his powerful sending of the holy Holy Ghost, by his powerful endowing them with gifts of miracles, with gifts of a more then manlike courage and fortitude, to preach stoutly the Gospel notwithstanding all opposition, by the glorious success likewise in their preaching, to convert so many of the Jews, 
Act. 6.7.  even a great company of priests themselves; and such numbers of the gentiles unto the faith; these speak the Resurrection, these are not the works of one that lieth in the power of death.  
Let me tell you, there is more in that of S. Paul then every one thinks, If thou confess with thy mouth the Lord Jesus, 
Rom. 10.9.  and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved;  
Let me tell you further, that the paucity of good livers shows plainly the paucity of true believers for this point. If I did verily believe that Christ were risen from the dead, and all power now given him in Heaven and in earth; 
Matt. 28.18.  would I so slovenly serve him as I do? my service to him is such as if he were rotting in the grave, and not sitting at the right hand of the Father; why do I therefore Cousin myself and others with a vain conceit that I believe the Resurrection?  
Lastly, let me tell you, that if we do in some measure believe Christ's Resurrection, yet the more evidences and arguments to show it, the sweeter and stronger grows our faith. The things indeed to be believed cannot be demonstrated by reason; but yet this may be demonstrated by reason, that it is very reasonable to believe them, or (to speak with S. Aug.) that they may be demonstrated by reason: 
1. Quòd non sit stultum talia credere; deinde quòd sit stultum talia non credere.  first, that it is not a foolish thing to believe those things; and furthermore that it is a foolish thing not to believe them. The more evidences and arguments therefore to demonstrate the too too reasonableness of Christ's Resurrection, the sweeter and stronger grows our faith; Forasmuch as many have taken in hand, 
Luke 1.1.  etc. that thou mightest know the certainty of those things wherein thou hast been instructed; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Though at my first Catechising in the principles of Religion, I should simply believe the Articles of faith; yet to know the certainty of them much establisheth my faith. Hereunto tends that; 
Rom. 1.11.  for I long to see you, that I may impart unto you some spiritual gift, to the end you may be established; and night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith; 
1 Thes. 3.  namely by further doctrine and proof of the Gospel, more and more evidence the truth of it unto you. That therefore the Christian may know the certainty of this thing wherein he hath been Catechised, namely Christ's Resurrection from the dead; the third day he risen again from the dead, these things may sufficiently do it;  
First, the prediction or testimony of the Old Testament.  
Secondly, the testimony of so many eye witnesses, especially the Grand-Jury of the Apostles to whom he often appeared in the flesh after the Resurrection.  
Thirdly, the testimony of the spirit, which after his Resurrection and Ascension Christ sent down among his Apostles and Disciples to give them extraordinary holiness of life, extraordinary power to work miracles, extraordinary boldness and zeal to preach the Gospel, extraordinary success in preaching it; these things could not be done by one that was in the power and hands of death, but by one that was set down at the power and right hand of the Father.  
And first the prediction of the Old Testament is a good argument to the Christian to believe Christ's Resurrection, 
Codicem portat Judaeus undo credat Christianus, librarii nostri facti sunt quomodo solent servi post dominos codices far, ut illi portando deficiant; illi legendo proficiant. (Aug. Ps. 56.)  because he sees he is taught to believe no new thing, but that only which hath been so often, and so long ago foretold by those Scriptures which the very Jew, the main enemy to the Resurrection cannot deny, nay zealously maintains. The Jews carry the books, by which the Christians may believe; they are become our book-carriers; even as servants carry their master's books after them, that whereas the one are weary with carrying, the other may profit by reading.  
But where are these predictions of the Old Testament? surely had we all those places which our Saviour alleged to the two Disciples, beginning at Moses and all the Prophets, 
Luke 24.37.  and expounding to them in all the Scriptures the things that concerned his passion, and his glory, we should be marvellously furnished: or had we those which its likely S. Peter used in his Sermon: 
Act. 3.24.  All the Prophets from Samuel and those that follow after, as many as have spoken have likewise foretold of these days; or those by which Apollo so mightily convinced the Jews, 
Act. 19  showing by the Scriptures that Jesus was Christ: 
Act. 28.23  and those whereby Paul continued persuading the Jews concerning Jesus, from morning till evening, both out of Moses and the Prophets; we should be richly furnished, understood we all these; But howsoever let these express places prove the Resurrection;  
First, that of the sixteenth Psalm, urged by St. Peter Act. 2. My flesh shall rest in hope, because thou wilt not leave my Soul in Hell, nor suffer thy holy one to see corruption.  
Secondly, that of the second Psalm, urged by S. Paul Act. 13. Thou art my Son, this day have I begotten thee; manifestly declared thee to be my very son now by my raising thee from the dead. 
Rom. 1.4.   
Thirdly, that of Esay 52.14, 15. As many were astonished at thee, etc. so shall he sprinkle many nations; the Kings shall shut their mouths at him, for that which hath not been told them shall they see, etc.  
And that of Esay 53.10. When thou shalt make his Soul an offering for sin, he shall see his seed, he shall prolong his days, etc.  
Fourthly, not to name more particulars, all those places prove this, that show he must conquer death: for how should he conquer death for others, that were detained by it himself? 
Esay 25.7.  he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations; 
Hos. 13.14.  And I will ransom them from the power of the grave. Fiftly, all those places that speak of his everlasting Kingdom; Unto us a child is borne, 
Esay 9.7.  and the government shall be upon his shoulders; of the increase of his government and peace there shall be no end, etc. these and many other the like places may assure us against Jew or Gentile, that for the Resurrection or any other mystery about the Saviour of the world, we believe no new thing, but that only which often and long ago hath been foretold by those Scriptures that were highly magnified, not only by the Jew, but also by the Gentile; when Ptolemy that famous King of Egypt caused them a long time before our Saviors coming in the flesh to be translated out of hebrew into greek, a tongue more known to the nations, that those Holy Scriptures also might be better known to the nations: our comfort and stay of faith therefore may be, that with S. Paul we say and believe none other things than those which the Prophets and Moses-did say should come, 
Act. 26.23.  that Christ should suffer, and that he should be the first that should rise from the dead▪ etc.  
Secondly, the testimony of so many eye-witnesses witnessing the truth of his Resurrection from his often apparitions unto them, as First, to Mary Magdalene: 2. to the women by the way going from the sepulchre to the Disciples, to acquaint them with that which had befallen there: 3. to Peter alone: 4. to the two Disciples travelling to Emaus, whose eyes were a while holden that they knew him not; 5. to the Disciples gathered together, and the doors shut upon them when Thomas was away, and all these five apparitions were the first day. 6. to the Disciples eight days after, when Thomas also was among them; 7. to seven of the Disciples at the Sea of Tiberias, when they had that extraordinary draught of fishes, at his command bidding then cast on the right hand, though all night they had fished, and catched nothing. 8. In a mountain of Galilee as himself being alive had foretold them; and this most think to be that famous apparition understood here by S. Paul, when he tells us of one of his appearings to be to more than 500 brethren at once. 9 Upon Mount Olivet, from whence he ascended up to Heaven; And these apparitions are recorded in the Gospels; whereunto S. Paul mentioning some of these, adds also some other apparitions besides; as this of his appearing to more than 500 brethren at once, if it be not the same with that apparition in Galilee; also a distinct apparition to James, also another distinct one when he says, To all the Apostles; and lastly an apparition to himself, as one borne out of time: and these are the witnesses chosen before of God (as Peter speaks) to whom he shown himself openly; he shown himself openly not to all the people, but to witnesses chosen before of God; 
Act. 10.  and therefore seeing we are compassed about with such a cloud of witnesses, we have ground sure enough for our faith. Nothing can be objected against their testimony, but that either they were deceivers, or were deceived; Deceivers, so the Jews objected, that while the watch slept his Disciples came by night, and stole his body away, and so spread abroad the error of his Resurrection, Matt. 28.13. but this is too too incredible; it is too too incredible that they could do this, and it is more than too too incredible that they would do it. First, too incredible that they could do it, for consider a text in St. Matt. 27.62. etc. Now the next day that followed the preparation, etc. The High Priests said to Pilate, command therefore that the sepulchre be made sure, etc. If they had intended to steal away his body, why not the first-night before the Watch was set? for all the circumstances here well considered, give it a thing too too incredible, that they could do it after so vigilant, diligent, and abundant Watch, that questionless was set, for why? they came about it even on the Sabbath day, and that was an high day too. Secondly, the very words that our Saviour said, that within 3 days he would rise again, stuck in their stomaches vilely; 3. They confessed that if it should so fall out, the last error would be worse than the first. 4. they had full leave of Pilate to do whatsoever they would for the making all sure, would they not think you therefore set a most vigilant Watch, & c? and so it appears they did, 
Matt. 27.66.  They went and made the sepulchre sure, etc. they would not trust any other; how should it therefore be a thing credible, that these should or durst be so negligent as to fall a sleep, nay would be so negligent, for in all likelihood in a thing that they had such special care of, they picked out for the Watch some forward zealots, that the very zeal of the cause would keep them waking, as well as the awe and dread of authority; especially it being but one night they watched; how is it credible also that the poor sneaks, the Disciples, that shown their heels so finely when their master was apprehended, should now when he was in the grave, take heart of grace so courageously, to attempt the thing against so strong a Watch? how further is it credible, that the rowing away of the stone before the door of the sepulchre, the stone that was a very great one, when the women that came to anoint him took great care how to get it rolled away; how credible that this should not have waked some of the Watch hard by? how further is it credible, if the Disciples had stolen him away, that the winding sheet should have been left behind in the sepulchre, lying decently in one place, and the napkin that was about his head wrapped up in another place by itself; would they not rather, if they had stolen him, not have stripped him but carried him away as he was in his grave-geare? common humanity would not let them strip him, and carry him away in so horrid a manner as stark naked; and common wit would not let them think, that they should have had so much leisure without fear of waking any of the Watch, as to strip him, especially being wound up in linen , with Myrrh and other spices of a clammy and sticking nature like pitch; to strip him of this, and to have leisure then to wrap up the linen , and the napkin upon his head severally by themselves, these are not signs of such as are in fear and haste, so that it is no marvel that hereat the Evangelist said, 
John 20.8.  that the Disciple saw and believed. How (last) is it credible, that the Watch durst go home to the high Priests with such a fine tale in their mouths? While we slept, his Disciples came by night and stole him away; what had this been but to have pronounced sentence against their own Souls? when the Angel had brought Peter miraculously out of prison, 
Act. 12.19.  the keepers were examined, and put to death, though innocently, for the escape, what could they have looked for but the like sauce? the impunity of the Watch is argument enough to any that hath but half an eye in his head, that there was daubing in the matter, and casting heads about it: and lastly, that Dilemma of Aug. against this fine tale of the Watch. Either it was false that they slept, 
Aut falsum erat quòd dormierant, & mendacibus credere non debuerunt; aut verum erat quòd dormierant, & quod factum est nescierunt. in Ps. 55. Stulta insania! si vigilabas, quare permisisti? si dormiebas, unde scisti? in Ps. 36.  and so liars are not to be believed; or it was true, and then how could they tell what happened? foolish madness! if thou wast awake, why didst thou suffer it? if thou wast asleep, how didst thou know it?  
Secondly, it is more than too incredible they would do it: would they that being Jews knew well what God and Religion meant, have dared to have fathered such a gross forgery on God? it is the argument, one of them, which our Apostle here instanceth in; If Christ be not risen, then are we found false witnesses of God, which some might think, (irreligious and profane wretches that they are) to be no such great argument, yet weigh it well in these persons the Apostles, and a forcinger argument cannot be brought; for how canst thou imagine, that the Apostles, who being no such fools, as appears well enough by putting the wise Jews so to it to call council upon council against them, would of themselves, without Divine warrant, have attempted so foolish a thing as the preaching of obedience up and down the world to a crucified man, no otherwise risen from the dead then by stealing his body out of the grave? what hope could ever they have of any success? No hope from him whom they preached, whose own consciences told them he was yet in the power of death; no hope from God whom they so foully belied, no hope from any thing in themselves, not from eloquence and excellency of speech to persuade, they were but rude and illiterate men; not from wealth and riches to corrupt, shoes on their feet and a staff in their hand was most of that they had; not from authority and greatness to awe and prejudice, they were but contemptible fishermen & the like; not from number and multitude to overrun and subdue, they were but eleven silly sneaks, that had all run away when their Master was apprehended, no hope therefore from any thing in themselves: no hope further from any docibleness and inclinabliness of the parties to be persuaded, not any inclineableness of the Jew; Not him but Barrabas, and Crucify him, Crucify him was the loud and joint cry of the Jew; the Jew was hardened therefore against any such Doctrine; it had been as easy for these fisher men, the Apostles, to have spoken to the fishes of the Sea, to have made them follow them on the dry land, as to have spoken to the people of the Jews to have made them follow them in the Doctrine and belief of Christ's Resurrection upon their own bare word; they that cared not for all Christ's miracles when he was alive, but Crucified him, were they likely to have believed the bare assertions of fishermen for his Resurrection? Not any inclinableness again in the Gentile, 
Act. 17.32.  it was that they mocked at when they heard of the Resurrection; it was that that Paul was glad to qualify with this argument of insinuation in the beginning when he was to speak of it to the Gentile; 
Act. 26.8.  Why should it be thought a thing incredible with you, that God should raise the dead? be it a thing never so hard, why should it be thought above God's ability to do? It was that also that when Paul was in the earnestness of his speech about the assertion of it, 
Act. 26.24.  made Festus break out with a loud voice and say; Paul thou art beside thyself; was the Gentile therefore likely to be inclinable to this Doctrine, especially Christ's suffering being public, and all seeing it, and his Resurrection being private and underhand, and but a few supposed witnesses of it? and those few opposed almost by all that nation, the nation of the Jews, that if there had been any such thing should have brought the knowledge thereof unto the Gentiles, would they therefore that were no stark fools, have gone about a thing of so great folly, wherein they had no hope of success from him that they preached, as not risen; no hope from God, as belied by them; no hope from any thing in themselves, as being without eloquence, without riches, without authority, without multitude; no hope from any inclinableness in the parties to be persuaded Jew or Gentile, as being utter enemies the one to the mention of the name of Jesus of Nazereth, the other to the mention of the Resurrection. Either therefore they were very Idiots and stark fools, and why then were the wisest Jews so put to it by them, to lay heads together, and to assemble council after council? or else they were wise enough; and why then should any think they would attempt such a foolish thing without good ground and reason?  
But suppose they had been so overseen as not to have considered these things at first, yet would they not when the storm once begun to fall on them, and the world rise up in arms against them, seeing the impossibility every way of making their Legend, their lying Legend take: would they not then have desisted? would not fair nor foul means have made one of them at least, at last have bewrayed the whole business? but that all their life long, in spite of what the world could do, they should continue every one of them in most constant asseveration of the Resurrection; certainly had they been nothing but deceivers, it is not imaginable that the world could have a pack of such, except they had been very incarnate Devils: but their writings and much more their lives shown them to have been rather incarnate Angels. Again if they would have done this they should either have taken our Saviour for an impostor, deceiving them of his promise, that he promised them he would rise again the third day, and so they should rather have hated him as an Impostor, then preached, him as Saviour; or else should have taken him as the true Saviour indeed, though yet detained in the grave, and so they would never have gone about to have preached him that was Truth; by mere lies and falsehood; they could not think that the true Saviour would think well of false Apostles; and therefore it is too incredible they could, it is more than too too incredible they would preach the Resurrection as Mere Deceivers.  
Secondly, Not as deceived with any fantasme or apparition Diabolical;  
For first, They were sure the body was not in the sepulchre, their own sense and the sense of all the Jews viewing the empty sepulchre, confirmed them of that.  
Secondly, They were sure none had privately stolen the body away and laid it elsewhere, because of the Watch that kept the sepulchre, and because of the grave-cloaths left behind, and the napkin that was upon his head wrapped up alone: none would have carried away a dead Ghastly body, and that so full of wounds and gored blood and Ghastly visaged (for the Napkin of his head also was taken off) none would have carried away a dead body in such an horrid manner.  
Thirdly, They had a Vision of Angels that affirmed unto the women that he was risen, and withal remembered them that it was but as he had told them before, that he would rise again the third day, and therefore they need not distrust it.  
Fourthly, They had (after) many corporal apparitions unto them of our Saviour himself; and still you may observe there goes always almost, with the apparition, some notable circumstance, one or other, to be an argument to confirm the verity of it, as:  
First, for the apparition to Mary, you have this observable circumstance, that though Jesus had talked with her a while, and she knew him not, but thought he had been the Gardener, yet at the speaking of one bare word (Marry) she presently knew him, and says Rabboni: this was either a plain effect of his Divinity, so on the sudden to work on her heart; or else of his humanity to speak just in that familiar form which he used when he was alive, so that she knew him to be he by his voice; The Devil may sooner counterfeit a visage then a voice.  
Again, for the apparition to the two Disciples by the way, you have these two circumstances, 

First, Their hearts extraordinarily burning within them while he opened to them the Scriptures, which argues his Divinity.  
Secondly, A special manifestation of himself unto them by breaking of bread, using the same form of , or same form of action in breaking, or both, which he used while he was alive, and that argued the same humanity.    
Again, for the apparition to the Apostles when Thomas was absent, you have two circumstances that are most demonstrative of a true living body. First this, handle me, and see me, for a spirit has not flesh and bones as you see me have: Then this; 
Luke 24.41.  Have ye here any meat, & c? Though the Devil can form a body of the Elements, a body that may be felt, yet not true live body, that can eat and digest meat, not a true live body that hath flesh and bones, that hath heat and pulse, and all the temper of a true live body; If this were so, how should we be sure one of another, that we are not phantasms? Nay, if handle me, and see me, were not a good argument, how were the Jews sure that it was the true Jesus that was Crucified, the true Jesus that was laid in the sepulchre? If they were sure they Crucified and buried the true Jesus, the Disciples were as sure that it was the true Jesus that risen again, and appeared unto them. And this is that circumstance which afterwards brought Thomas off from his infidelity, when eight days after Christ appeared unto them, 
John 20.28.  Thomas being with them, and thrust his hand into his side, and said, my Lord and my God. And this is so strong an argument that S. Peter cares for no more, Act. 10.41. He shown himself openly not to all the people, but to chosen witnesses, even to us, who did eat and drink with him after he risen from the dead: he did eat and drink with them most familiarly, and sensibly conversed with them; even as familiarly, and sensibly as when he was alive; so that if we were sure of him then, we are as sure of him now. And this is the argument S. John beats so on, That which we have heard, which we have seen with our eyes, etc. 1 John. 1.1. Consider now further, that this was forty days together that he thus at several times conversed with them, that all his speech at those times with them was not about such things as the speech of a deceiving Devil would have been, but of the things pertaining to the Kingdom of God, 
Act. 1.3.  of the things whereby the Apostles afterwards destroyed every where the Kingdom of the Devils, and their Idolatrous worship. Consider also that the Disciples were so incredulous formerly of the Resurrection, that the words of the women that told them he was risen, seemed to them idle tales; 
Luke 24.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that also our Saviour upbraided them with unbelief and hardness of heart, that they believed not them, (namely the women and the two Disciples and Peter) which had seen him after he was risen; That Thomas also; for all that the other Disciples averred it unto him, yet he would believe none of them all, he would believe nothing but his own hands and fingers; would these men therefore that were so hard of belief, would ever they have believed such a thing, without most infallible proofs? as it is, Act. 1.3. To whom he should himself alive after his passion, by most infallible proofs, etc. and therefore neither were they deceived, but knew well enough what they said, when they answered the High Priests, and rulers of the Jews (straightly charging them, to speak no more of Jesus and the Resurrection) with a Non possumus, we cannot but speak the things which we have seen, and hoard, Act. 4. 20. If therefore they could neither be deceived, nor deceivers, there is weight enough in those words; this Jesus hath God raised up; whereof we are all witnesses; and again they urge it, Act. 2.32. Act. 3. Act. 5. Act. 10. The testimony therefore of these eye-witnesses, is in the second place assurance enough unto us of Christ's Resurrection.  
Thirdly, the testimony of the Spirit which Christ after his Resurrection and ascension sent down from Heaven, to be a powerful witness unto the world of his Resurrection; by giving unto his, extraordinary grace of holiness, extraordinary grace of preaching the Gospel, extraordinary grace of confirming it by miracles, extraordinary grace of a happy success in the business, to draw in so short a time almost the world after them; these things show that Christ was not in the power and hands of death, but sat down at the power and right hand of his Father. It is plain, a King is not in hold by his enemies, when every where he does such things that makes the world ring of him; as plain that Christ was not detained in hold by that enemy death, when every where by the Spirit which he sent, he did such things as made the whole world ring of him.  
Whence (first) had the Apostles and Apostolical men that extraordinary grace of preaching the Gospel, but only from fulfilling that promise in Act. 1.8? ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem, etc. Hence had they their extraordinary grace of promptness, grace of diligence, grace of sincerity, grace of patience, grace of tenderest love and affection after the Salvation (if they could) of every Soul.  
First, The grace of boldness, whence could they have it, but from that power of the Holy Ghost coming upon them? How timorous and white liver'd otherwise they were, their running all away when their Master was apprehended, their hardiest man's, I mean, Peter's denial of him at the speech of a silly maid, their lurk and underhand meetings, both before and a while after the Resurrection, meeting but only, for fear of the Jews, in private places, and in the night, and with the doors shut upon them; these show how timorous otherwise they were. What transformed them therefore from such hares and hearts, into such stout Lions as afterwards they showed themselves, but only this power of the Holy Ghost coming on them? This made them, that before ran away and hid their heads in corners, to be bold afterwards, to preach Jesus of Nazereth to all the people, to all the priests and rulers, to all comers that would hear them; in the public Temple, 
Act. 5.42.  teaching and preaching Jesus Christ. See what difference there is between their former fearfulness, and their then boldness. Act. 2.14. But Peter standing up with the eleven lift up his voice, etc. all things make purposely for expressing their stoutness and boldness; The standing up, the lifting up the voice, the form of words themselves, Ye men of Judaea; etc. words of mere authority, words for emperor's to speak, so verse 22. ye men of Israel, etc. and 36. Therefore let all the house of Israel know assuredly; See here their boldness, and their former timorousness, and none would take them for the same men, at most but other men in the same skins. Ay but this is but a flash before the people, before that the rulers have meddled with them; dare they be so bold also before them? See whether they dare or no. Chap. 4. v. 5. They are apprehended, kept in hold a night, convented the next day before an assembly that might have struck terror into them; And it came to pass on the morrow, that their Rulers and elders, etc. were gathered together; Here was greatness enough to have dashed them, but what says the Story? But Peter filled with the Holy Ghost: 
Act. 4.8.  Not without good cause is this preface, otherwise such great looks had been enough to have daunted such two poor sneak's; But Peter filled with the holy Ghost, said, etc. Words of such stoutness and boldness, that those great ones wondered such sneakes should be so bold: When they saw the boldness of Peter and John they marvelled; 
verse 13.  boldness to say, Be it known unto you all, 
vers. 10, 11.  etc. whom ye Crucified, etc. set at nought by you bvilders, etc.  
Object. Ay but this was the first time, before they had tasted of the whip, they had nothing but threats, and great words given them there; durst they do so the second time, and after they had smarted?  
Sol. That the second and third time too they durst do so, you have it Chap. 5.17. and 29. and also after they had smarted, being well beaten with rods, you have it verse 42. daily in the Temple, and in every house they ceased not to teach and preach Jesus Christ.  
Secondly, Grace of promptness of speech, whence had they it, but from this power of the Holy Ghost coming upon them? it could be nothing but this that loosed the tongue of those stammerers, that made those lispers speak so plain, that made those poor fishermen, (as mute otherwise almost as the fish they caught) to become on the sudden the world's orators, to extemporize before assemblies and congregations upon every occasion, to argue with Jew and Gentile, with Pharisee and Philosopher, and so to argue as their adversaries were driven to answer, as Stevens did him, to leave reasoning and go to suborning. 
Act. 6.9.11.  Then there arose certain of the Synagogue, etc. and they suborned men, etc. 
Act. 9.29.  Or as Paul's him, He spoke boldly in the name of the Lord Jesus, and disputed against the Grecians, but they went about to slay him. Whence could these mute fishermen have had this promptness, and presentness, yea and wisdom of speech; but only from the power of the Holy Ghost coming on them? 
Ps. 8.2.  But out of the mouth of Bades and sucklings hast thou perfected praise. And I will give you a mouth, and wisdom, 
Luke 21.15.  which all your adversaries shall not be able to gainsay, nor resist. 
Job. 12.20.  These let you see what did the deed; He removeth away the speech of the trusty, etc. so he giveth sometime the speech to the stammerer; 
Job. 32. 8●.  but there is a spirit in man, and the inspiration of the Almighty giveth them understanding. 
Act. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Now when they saw the boldness of Peter and John, etc. It was strange, that they should speak so roundly, and profoundly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of whom it could not have been expected, as being unlearned and ignorant men, that they could have gone on above five words together, without hacks and haws about matters so out of their element.  
Thirdly, Grace of extraordinary diligence, whence had they it; but from this power of the Holy Ghost? if you consider that they had neither profit to draw them on to take that pains; for silver and gold have I none, (not so much as to give a beggar his alms) said he that was the chief of them; And these hands have ministered to my necessity, said he that was not his inferior; no profit therefore to draw them on. No honour neither; for they were therefore counted the filth of the world, and the offscowring of all things; If you consider also, that their breeding was a private countrey-breeding, and a quiet retried life, led upon lakes and rivers, not made to be the world's posts, to trudge from City to City, from nation to nation, from people to people, from Kingdom to Kingdom, and there still to have no rest to their flesh, 
2 Cor. 7.  but be troubled on every side, fightings without, fears within; besides their assiduity in preaching, in season and out of season, privately and publicly; If you consider withal, how well their successors now a days love their ease, when they need not trudge up and down the world as they did to preach the Gospel; it were well if they would but reside at their own cures and take a little pains there; If you consider all these, whence can you say they had this extraordinary diligence, but from the power of the Holy Ghost? it could be nothing but this, that made them so diligent, that the rulers of the Jews could say of them in a short time; Behold you have filled Jerusalem with your doctrine: 
Act. 5.28.  so diligent, that as it is in the same Chapter, daily in the Temple and from house to house they ceased not to teach and preach Jesus Christ; so diligent, that Peter is made as is were an Ubiquitary, As Peter passed throughout all quarters, 
Act. 9.32.  etc. so diligent, that Demetrius could say of one of them, namely Paul, Sirs, ye see and hear, that not alone at Ephesus, 
Act. 19.26.  but almost throughout all Asia this Paul hath persuaded and turned away much people; so diligent, that other enemies of theirs could say when they came to Thessulonica, These that have turned the world up side down are come hither also; 
Act. 17.6.  so diligent, that by their means in a small time, the sound of the Gospel went into all the earth, 
Rom. 10.18.  and their words unto the end of the world; and that leaven of the Kingdom spoken of Mat. 13. had leavened the whole lump;  
Fourthly, Grace of sincerity, to take all this pains for no sinister worldly respect whatsoever, but merely for the Gospel's sake, to plant it; whence could they have this sincerity, but from the same power of the Holy Ghost? How sincerely they preached the Gospel without seeking either praise or profit by it, see a little;  
Not praise; 
Act. 3.12.  for when upon the cure of the lame man, the people came flocking about them and admiring them almost as half Gods, what says S. Peter? Ye men of Israel, why look ye so earnestly on us, as if by our own power or holiness, we had made this man to walk? And when upon the like occasion the men of Lystra would have honoured Paul and Barnabas for Gods, they were so far from seeking their own praise, that they did all they could to hinder it, 
Act. 14.14. etc.  they ran in among the people, crying out and saying, Sirs, why do you these things? we also are men of like passions with you, etc. And when some magnifying Paul, and some Apollo, and some Cephas, calling themselves after their great Masters, I am of Paul, etc. how doth Paul take up all pride that might arise thereupon? 
1 Cor. 3.5.  who is Paul, and who is Apollo, but ministers by whom ye believed? And we preach. not ourselves, 
2 Cor. 4.5.  but Christ Jesus the Lord, and ourselves your servants for Christ's suke. If therefore that of our Saviour's be true, 
John 7.18.  He that speaketh of himself, seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him; then they seeking not their own glory, when it was offered them, but another's that sent them, it must needs be that they speak not of themselves, but acted by his spirit that sent them.  
So for profit, how sincerely they preached the Gospel without perverse aim that way? Their hungry bellies, oftentimes in hunger and thirst, (which was not voluntary abstinence, for that is meant afterwards, in fastings often; 
2 Cor. 11.27. ) Their cold backs, in cold and nakedness; Their purse penniless, 
Act. 3.6.  silver and gold have I none: these show what a little gain they made of the Gospel. Paul would never have writ for a cloak as far as from Rome to Troas, four hundred miles, if, poor man, he had had that variety, or his converts had been so frank unto him, as to have furnished him with money to have bought a new one; he made but a little harvest of the Gospel, that was glad to write for an old cloak 400 miles to hap him against winter. The cloak that I left at Troas with Carpus, 
2 Tim. 4.13.  bring with thee. And that it was for happing to his back against the cold winter, you may gather from that which followeth; do thy diligence to come before winter; 
verse 21.  verily this argument if any other, that the Apostles should with that sincerity preach the Gospel, all praise and all profit set aside, this helps to confirm the truth of the Gospel, if any other, that they should take such infinite pains in that harvest (send forth Labourers into thine harvest) and aim at no harvest at all thereby for themselves in the world. 
Mat. 9.38.  And therefore not without good reason does St. Paul so often stand upon this thing, 
Act. 20.33 1 Cor. 4.11. and 9.3. 2 Cor. 11.10. and 12.14. 1 Thes. 2.5.  to establish his converts in the truth of the Gospel which he preached, Neither at any time used we flattering words: Who is there even among you, that would shut the door for nought? But what a deal of pains took they for nought? or rather they knew well enough whom they trusted, and who it was that said, lift up your eyes and look on the fields, for they are white already to harvest, He that reapeth, receiveth wages. 
John 4.36  They would never have sweat so in this harvest and so little wages here, but that they knew of those other wages.  
Fifthly, The grace of extraordinary patience, whence also could they have it, but from the power of the Holy Ghost? who were they, and what were their bodies? was their strength the strength of stones, and their flesh of brass, 
Job. 6.12.  that they should be able to hold out against hunger and thirst, against cold and nakedness, stripes and imprisonments, & c? was their Souls not like other men's, but heavenly spirits sheathed in earthly bodies, that they should not be overcome; no not much affected with all the opprobries, reproaches, ignominies that the world could cast upon them; that all the pain, and all the shame the world could put them to, they should still continue as strong, as steady as anvills' unstirred, unmoved for all the blows? What can this be but the power of the Holy Ghost coming upon them? if so many strong men with Iron hammers should let drive at a piece of glass, or earthen vessel, and not be able to break it, all men would say, it were an enchanted glass or vessel; how many let drive at those earthen vessels, the humane natures of the Apostles, with such bats and blows as would almost have broken steel and adamant? That therefore these earthen vessels were not broken with all these blows, what should be the reason, but only that they were enchanted, enchanted with that power of the Holy Ghost coming upon them, that made their frail natures hold out so against dint of stroke of all persecutions? I will turn aside (saith Moses) and see this great sight, why the bush burns with fire and consumeth not; 
Exo. 3.3.  that was a strange thing to his conceit; so a strange thing it must needs be to any one's consideration, that the Apostles, who for their frail humane natures were nothing but bushes, and brushwood, and combustiblest stuff that could be, strange that they should continue in the fire, the fire of tribulation, and consume not, burn not, yield not; but as though their bodies were burnished brass, shine only the brighter for the fire; surely what can be the reason, but only because as the Lord was in the bush, and so it consumed not, so the Lord was in these bushes, these weak Apostles, and they consumed not?  
In the third of Daniel, the Princes, Governors, Captains, and the King's Counsellors, all flocked together, to see those men upon whose bodies the fire had no power; they thought that a wonder; surely I know not whether it be a greater wonder, that the bodies of the Apostles, flesh and blood like other men, 
1 Peter 1.4.  that fiery trial whereof St. Peter speaks should have no power upon them, should not drive them to impatience, not to desist or desert their Evangelical callings, but hold out 20, 30, 40 years together, unto the death, and in death: Moses was a godly Saint, and yet driven to a little impatience, that he was weary of his calling through the vexful behaviour of the Jews; If thou deal thus with me, 
Numb. 11.15.  kill me I pray thee out of hand. Elias was a godly Saint, yet driven to a little impatience, when the storm fell so fierce upon him; It is enough, now, O Lord, take away my life, 
1 Kings 19.4.  for I am not better than my fathers: Job was a Saint, who like him? and yet driven to a great deal of impatience; when he opened his mouth and cursed his day, Let the day perish wherein I was borne, etc. 
Job. 3.  for a whole Chapter together. But where do we ever read that all the afflictions the world could heap upon them, put the Apostles into any impatience, or that their spirits were any whit broken, or their hearts dejected with them? nay it broke their hearts when others pitied them, and would have had them favoured themselves in Christ's sufferings; What mean you to weep and break my heart? 
Act. 21.13 Act. 20.22.24.  for I am ready not only to be bound, but also to die, etc. And now behold I go bound in the spirit to Jerusalem; But none of these things move me, neither count I my life dear unto myself, etc. And I take pleasure in infirmites', &c. 
2 Cor. 12.10.  whence could they have this patience, nay this joy in all their tribulations, but from the power of the Holy Ghost? And therefore I marvel not that St. Paul should so often urge this for an evident proof of the truth of his ministry, his Apostleship, his Gospel that he preached, namely his patience and indefatigable enduring of all misery and all affliction for the Gospel's sake; 
2 Cor. 6.4. and 11.23 etc. Gal. 6.17. Col. 4.18. 2 Cor. 4.7. and 10.  In all things approving ourselves as the Ministers of God, in much patience, etc. And from henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus; And Remember my bonds. Well, I will conclude this with his reasoning, we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. That it may appear that Jesus Christ is alive indeed, by giving such strength and power to such a frail creature as Paul otherwise of himself was; for that it is not to be understood of the life of glory to be manifested afterwards in the body, but so as it is already expounded, the drift and circumstances show. That the excellency of the power, etc. in our mortal body, etc. and because in the fourteenth verse he proceeds there to that sense.  

Sixthly, Grace of tenderest love and affection to the Salvation (if they could) of the whole world, to the Salvation of those they never saw nor heard of before; to the Salvation of those that it cost them many a long tedious journey to come into them; to the Salvation of those, that when they came among them, gave them but cold entertainment, even sought their death that came to bring them the word of life; such love, whence could they have it, but from this power of the Holy Ghost? Consider but how cold and backward men are in this business, to build up one another, even neighbour his neighbour, and friend his friend in their Salvations; and say if these men must not needs have been acted and moved with something in them more than flesh and blood, that made them so zealous and earnest for the Salvation of the whole world, of the unknown world, the remote world, the injurious world, that sought their deaths as much as they did their lives:  
Take a scantling of this their earnest zeal and love to every Souls Salvation in St. Paul;  
First, In St. Paul's solicitous care and fear; nothing so full of care and fear for another's good as love; None so loving therefore as St. Paul, that had such cares, and fears, and jealousies in his heart as touching others Salvations; 
2 Cor. 7.5.  Without were fightings, within were fears: Within fears, namely, lest by some means men should be tempted and drawn away again from the faith: 
Gal. 4.19. 2 Cor. 11.2. and 28. Col. 2.1.  And I am jealous over you with a godly jealousy; And besides those things that are without, that which cometh upon me daily, 
1 Thes. 3.1.  the care of all the Churches. And I wish you knew what great conflict, namely of fear and care, I have for you; And for this cause when I could no longer forbear, namely for care and fear about you:  
Secondly, See it in St. Paul's wise and studious diligence, by art and by industry, 
1 Col. 28.  striving if he could to win every Soul; Though I be free from all men, yet have I made myself servant to all, 
1 Cor. 9.19.  that I might gain the more; that we may present every man perfect. etc. Nothing so painful and devicefull of any course to speed as love.  
Thirdly, See it in St. Paul's earnest obtestations and entreaties that men would regard themselves, and that which makes for their own Salvations; no so humble a supplicant as true love: the tender mother would beg it on her knees at her son's hand, that he would reclaim, and know his own good: so St. Paul most humbly beseeches all, that they would know their own good, know the things that belong unto their own peace; Now than we are Ambassadors in Christ; 
2 Cor. 5.20. and 2.6.  we pray you in Christ's stead be ye reconciled to God; And we then as workers together with him, beseech you also, that ye receive not the grace of God in vain. 
2 Cor. 10.1.  And Now I Paul myself beseech you by the meekness, etc. and gentleness of Christ, etc.  
To name one place more for all; If there be therefore any Consolation in Christ, 
Phil. 2.1.  if any comfort of love, etc. what would beg so hard for no other boon, but only that men would know the things that belong to their own peace; but only Love?  
Fourthly, See it in St. Paul's abundant thanks and prayers for those whom God hath vouchsafed to call unto the participation of his heavenly truth: It is no small measure of love that makes him so sensible of others eternal good: others that what were they to him, but only that they were the Sons of Adam; so sensible as to be so abundant in thanks to God for that blessing unto them, and in prayers to God for the continuance of it. Most of his Epistles begin with these thanks and prayers; First, 
Rom. 1.8. 1 Cor. 1.4. Ephes. 1.15. Phil. 1.3. Col. 1.3. 1 Thes. 1.2.  I thank my God through Jesus Christ for you all, that your faith is spoken throughout the world; And I thank my God always on your behalf for the grace of God which is given by Jesus Christ.  
Fifthly, See it in St. Paul's grieved spirit when at any time men declined and went backward in the way of grace; Out of much affliction and anguish of heart I wrote unto you with many tears; And who is weak, and I am not weak? 
2 Cor. 2.4.  who is offended, and I burn not? 
2 Cor. 11.29.  And I fear lest when I come among you, my God shall humble me among you, and that I shall bewail many that have sinned already. 
2 Cor. 12.21.   
Sixthly, See it in St. Paul's recomforted and revived spirit again at the good news of the men's thriving and prospering in the way of grace; 
2 Cor. 7.4.  I am filled with comfort, I am exceeding joyful in all our tribulation; And, 
1 Thes. 3.7.  When Timotheus came from you, we were comforted over you in all our affliction and distress by your faith. And so St. John, 
3 John 4.  I have no greater joy then to hear that my children walk in truth.  
Seventhly, See it in St. Paul's unmercenariness so far that he is willing, yea glad, very glad to spend and to be spent for men's Salvations, yea, those that the more abundantly he loves them, the less perhaps he may be beloved again; I seek not yours but you; And, I will very gladly spend (my worldly means if I had any) and be spent (quite exhausted forth strength and spirits in laborious endeavours) for you. 
2 Cor. 12.15.   
Eighthly, See it in St. Paul's willingness, not thus to spend goods, and strength, and spirits, but even life itself for men's Salvations, being affectionately desirous of you; 
1 Thes. 2.8.  and in the second to the Philippians, 
Phil. 2.17.  he raiseth this willingness to die for others Salvations into a joy to die for them: Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all.  
Ninthly, See it in St. Paul's willingness not only to die for men's Salvations, but to be withheld for a while from fellowship with Christ in his glory, for the furtherance of others in their Salvations; 
Phil. 1.23. 24. and 25.  I am in a straight betwixt two, having a desire to departed and to be with Christ which is far better, nevertheless to abide in the flesh is more needful for you, etc. He must needs love much that having been in the third Heavens, and having had so many revelations of Christ, yet makes it a straight and a hard choice, whether to choose, whether to be with Christ in bliss, or with poor lost men in misery for hope of his Salvation.  
Tenthly, See it in St. Paul's willingness not only to be withheld a while from the fellowship of Christ in his glory, but to be accursed for ever from this fellowship of Christ in his glory; for that is his meaning, to be accursed from the fruition of his glory, not of his love. I say the truth in Christ, 
Rom. 9 ●, 2, 3.  I lie n●t, my conscience also bearing me witness in the holy Ghost, That I have great heaviness, and continual sorrow in my heart. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh. How serious and unfeigned, how ponderous and weighty his wish is, that it must needs be no less than his eternal perishing from Christ for their Salvations, his so solemn and sacred attestations and protestations show, I say the truth, I lie not, etc.  
Whence now (think you) could St. Paul have this grace of tenderest love and affection to others Salvation, discovering itself in his such solicitous holy care and fear about them, in his so studious diligence to edify (by all means that he could devise) every Soul in the way of Salvation, & c? Whence but only from the power of the holy Ghost?  
And now by this time, if you consider all these; the grace of extraordinary boldness, of extraordinary promptness of speech and wisdom, etc. that showed themselves in the Apostles and first preachers of the Gospel, you may know why the Apostle should say, I would that ye knew what great conflict I have for you, 
Col. 2.1.  and for them of Laodicea, and for as many as have not seen my face in the flesh; Why for as many as had not seen his face in the flesh? Why? because they that by Paul's corporal presence among them, had but experience of his holy boldness in the Lord, of his promtpness of speech and wisdom in the Lord, of his unspeakable pains and diligence in the Lord, etc. they that thus saw his face in the flesh, knew all his heavenly carriage and consolation in the Lord, and in the word of his truth; they could not but be exceedingly persuaded of the certainty thereof; so full of arguments was St. Paul's face, his bodily presence and conversation in the Lord, to persuade unto the certain belief of the Gospel which he preached. And hereupon it is from these arguments in his face especially that he saith; If our Gospel be hid, 
1 Cor. 4.3.  it is hid to them that perish; and that at his time of departure out of the world, he remembers Timothy of these arguments especially in his face, But thou hast fully known my doctrine, manner of life; 
2 Tim. 3.10.14.  But continue thou in the things which thou hast learned, knowing of whom thou hast learned them; viz. of him that hath made them good by so many good arguments in his face. O that our people could but see thus arguments in our faces to confirm them in the truth of the Gospel. But alas, our faces, our faces are the confusion rather and confutation of the Gospel, than the confirmation of it; rather enough to make infidels then converts; rather enough to offend the strong, then to strengthen the weak. If the Gospel were now to be planted again, all the miracles in the world (I think) would not make it take, while our morals are that they are. A miracle may strike a little wonderment at first; but good morality it sinks, it soaks to the heart; perverseness may faith, a miracle is from the Devil; but who can say that good morality is from the Devil? I mean, Universal good morality; for otherwise the Devil and his doctrine may have a shred of morality, a little good morality near the list, but he is never good throughout the whole cloth as 'twere, the whole body of morality; 
Chrys. in 1 Cor. Hom. 3. and 6.  but feel him a little farther near the rig, and you shall see the Devil to be the Devil for all his good morality near the list.  
Secondly, whence had the Apostles that extraordinory grace of confirming their doctrine by miracles, but from the power of the holy Ghost coming upon them? 'tis true indeed, that the Devil and his Disciple the magician may go far in doing things that man's reason would wonder at, else would not God have said; If there arise a Prophet, and give you a sign or a wonder. 
Deut. 13.1.  Nor would our Saviour have said of the false Christ's, and false Prophets; that they should do such great signs and wonders, that if it were possible they shall deceive the very elect. 
Matt. 24.24.  Nor St. Paul of Antichrist, that his coming should be with all powers, and signs, and lying wonders. 
2 Thes. 2.9.  Nor St. John of the same, that out of his mouth proceeded three unclean spirits like frogs, which should be the spirits of Devil's workings miracles. 
Rev. 16.13, 14.  But yet though they may go far, yet they cannot possibly reach to the height of miracles that our Saviour and his Disciples did; else would not our Saviour have said, Go, and show John the things you see and hear; 
Act. 2.22.  the Blind reccive their sight, the lame walk, 
Mat. 11.5.  etc. And, I have a greater witness than that of John, the works which the Father hath given me to finish, the same bear witness of me; 
John 5.36.  And, If I do not the work of my Father believe me not. And, 
John 10.37.  believe me that I am in the Father, and the Father in me; 
John 14.11,  or else believe me for the very works sake. And, If I had not done among them the wirks which none other did, 
John 15.24.  they had not had sin, etc. Nor would the Evangelist have said of the miracles of the Apostles, that they went forth and preached every where, the Lord, working with them and confirming the word with signs following; In my name shall they cast out Devils, 
Mark 16.17.  etc. Nor St. Luke, that with great power gave the Apostles witness of the Resurrection of the Lord Jesus. 
Act. 4.33.  These things would not have been said of the miracles of our Saviour and his Disciples, if the Devil and his Disciple the Magician could have done as much; it had been very vain, nay very dangerous too for our Saviour, and his Disciples to have proved their Doctrine by no other means than which a deceiver by the help of a Devil might prove his false Doctrine by, and therefore some specialness there was in the miracles which our Saviour and his Disciples did, over and above what the Magician or the greatest Beelzebub of all could do, as it is well observed, God wrought special miracles by the hands of Paul; 
Act. 19.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not ordinary ones, such as Mount-Bank-Magicians or Mount-Bank Devils could do.  
And that there was such specialness in them,  
Consider, First, from the nature of the things, because all the Devil's wonders are but delusions and jugglements, making things appear which are not, by corrupting sometimes the imagination, sometimes the sense, sometimes the air, sometimes the object; or else if they be realities, true things such as they seem, than they are not above the pitch of nature, but either the Devil's sleight of hand only, suddenly through the agility that is in him to bring or remove off the stage a thing that had the being elsewhere before, as he might do with the frogs and serpents before Pharaoh; or else they are done by the secret qualities of nature, the Devil knowing better the secret qualities and operations of all simples than man does, and being nimbler of the sudden to lay the simples together then man can be, and so that which indeed nature works, seems above nature to us, because we see not the plain and usual course of nature effecting it; and thus the Devil may raise storms, and do some petty cures, etc. But the right miracles, such as Christ and his Apostles wrought, surpassed all created power of nature bodily or Ghostly, so that no creature corporal or incorporal could have done them either simply not at all, as raising of the dead, or curing some kind of incurable infirmities; or else not in an instant so, as the curing of some kind of infirmities curable perhaps in nature, with use of sovereign simples, but yet not in an instant, till the simples have time to work; whereas our Saviour and his Disciples cured with a word in an instant. I will for example sake name two miracles, one of our Saviour's, another of his Apostles, that it shall be plain, that neither they were any deceit but truly done, nor could be done by any art Magic of the Devils.  
That of our Saviour's shall be the curing of the blind man, 
John 9  which is plain, that it was no imposture or deceit, but a thing truly done, by the accurate search of the Pharisees into it, who would not believe it, till they examined it throughly, calling and conjuring the parents about him; Is this your son whom ye say was borne blind? 
verse 19.20.  and they answered, we know that this is our son, and that he was borne blind: it was no deceit therefore, neither could it be done by any art Magic, but God must needs have a hand in it; This the very Pharisees confess; First, in their division, how can a man that is a sinner do such miracles? Secondly, jointly, when they say, Give God the praise, etc. Again, the man that was cured was bold to say before them all, contradict him who could, Since the world began was it not heard, 
John 10.20.21.  that any man opened the eyes of one that was borne blind Again, the Jews when they were divided, some said that he had a Devil, but other replied, Can a Devil open the eyes of the blind?  
The example of the Apostles shall be that of their curing the lame man; And first, 
Act. 3.  that it was not a deceit, but a thing truly done, therefore says the text, 
verse 10.  They knew it was he that sat for Alms at the beautiful gate of the Temple; Nay, he was laid daily, that the very bearers that brought him could witness assuredly that it was he, and at a public place the gate of the Temple; nay the beautiful gate, where most company came: no deceit therefore but a thing truly done, nor nothing could do it but a power Divine, therefore doth the spirit of God set out all circumstances, of the lameness, of the cure, of the people's behaviour upon the cure; Of the lameness, that he was lame from his mother's womb, so lame that he could not so much as help himself a whit with crutch, but he must even plainly be carried; so lame that his lameness continued forty years together: Of the cure, that it was merely by a word, In the name of Jesus Christ of Nazareth, rise up and walk; that it was immediately, and immediately his feet and ankle bones received strength; perfectly, and he leaping up, stood and walked, etc. Of the people's behaviour after, that it was so great a miracle, that they were filled with wonder and amazement, that they ran all together unto them, that as it is, Act. 4.21. all men glorified God for that which was done; they could not imagine that it could be any thing else but Gods own work; yea, so pregnant were all circumstances, that it was a thing truly done, and supernaturally done; that the council casting their heads together, could not cavil at these two points; 
Act. 4.16.  what shall we do to these men, for that indeed a notable miracle hath been done by them, & c? No question therefore our Saviour's and his Disciples miracles had some specialness in them, else having such enemies to pry and inquire into them, they would easily have been cavilled against and cried down, either as nothing but fraud, or nothing but Magic; as they the miracle-mongers now a days in Italy are not so busy to forge a miracle, as the Jew that lives among them is to find out their forgery, that either it is nothing but fraud, or nothing but Magic; I take it for granted therefore, that all the Devils in Hell could not have done the miracles.  
Secondly, 
Mat. 11.5. Act. 5.12. and 9.33. and 14.8. and 19.11.  that there was some specialness in them above all Magic, consider from the prevailing with those that had been exceedingly bewitched with all Magic before; surely they plainly saw some specialness in them above their former Magic, else they would not by these miracles have left it and come off to the Apostles. Samaria was a City exceedingly bewitched with the sorceries of Simon-Magus, and that a long time, and that from the least to the greatest of them, and that in such a manner that they said of him; This man is the great power of God; And yet this so bewitched a City at the hearing and seeing the miracles that Philip did, so far were they beyond all the sorceries of Simon-Magus, were converted unto the faith; Nay the great wonder-worker himself, Simon-Magus wondered (says the text) beholding the miracles and signs which were done, 
Act. 8.18.  and himself became, or seemed to become a convert; he saw that Philip's miracles were far beyond all his Mount-bank trikes; his were marvels or farlayes for fools, but Philips were miracles, miracles indeed.  
Thirdly, that there was some specialness in them above Magic, consider from the victory over the Magicians themselves; There was a famous Sorcerer called Elymas, 
Act. 13.  i. e. a sorcerer for his notableness that way: Now this Elymas had tampered with Sergius Paulus the Deputy of the Country, and when the Deputy sent for Paul and Barnabas, this Sorcerer withstood them (namely as Jannes and Jambres withstood Moses by his sorceries) and sought to turn the Deputy from the faith; 
2 Timot. 3.8.  but what says Paul? O full of all subtlety and all mischief, thou child of the Devil, etc. cutting words, not fearing his sorceries a whit, you see; and now behold the hand of the Lord is upon thee, and thou shalt be blind, etc. a strange effect following; Immediately he was blind, stark blind, so that be sought for some to lead him by the hand. Paul's setting his eyes only on him made the great sorcerer lose his eyes, all his sorcery could not withstand a look of Paul's eyes, so strange was the foil of this sorcerer seeking to them, that the Deputy when he saw what was done, believed. Was there not therefore some specialness in the power that the Apostles had, above the power of the Magician? when such an Arch-magician was so foiled, foiled to the striking of himself stark blind; this was like the foil of Pharaoks Magicians by Moses; striking the Magicians themselves with bolls; they could not save their own skins, 
Exo. 9.11.  the boil was upon the Magicians, and upon all the Magicians; a thing purposely noted.  
Fourthly, That there was some specialness in them as not done by any Magic, consider from the destroying every where by them the Kingdom of the Devils; the Devil should not have helped to have overthrown utterly his own kingdom by his own wonders; Moreover how should they be done by Magic, that every where where they came made all Magic be cast away; as they that were converted by Paul's preaching and special miracles, 
Act. 19.19.  there spoken of, presently cashiered their Magic? They that used curious arts (Magic and the like) they brought their books together, and burned, them before all men.  
Fifthly, For the Apostles miracles that there was some specialness in them, and not done by Magic, Consider from the holiness of the doctrine not a little; The Devil would never have confirmed such a pure and holy and heavenly Doctrine with his wonders, his works; the impiety, filthiness, villainy which Story shows they required in their very work proves this; their very work being performed so much the more devoutly, 
Tantò devotiùs quantò turpiùs, Aug. of Flora's de Civitat. 2.27. and 4.  by how much the more filthily. And that also of Austin, shows, ask the Gentiles why their Gods did not publicly persuade unto life and good manners, inspiring and appointing Prophets, and teachers for the same, but wholly neglected that? 
Ibidem. 2.6  or if they gave rules of good life, it was but to some few special ones in their private (Adytis) Cabinets, but let all villainy be uncontrolled publicly; They did the one, that the more honest who are but few might be ensnared; 
Illud, ut honestiores qui pauci sunt, capiantur; hoc, ne plures qui sunt turpissimi corrigiantur. Ibid. 2.26.  and the other, that the most, who are dishonest, might not be reform. The Apostles miracles therefore were not done in the Devil's name, the holiness of their Doctrine shows; when some said of our Saviour that he had a Devil, it was well answered, These are not the words of him that hath a Devil. These, such holy and heavenly words that he had spoken hard before, John 10. So if any should say, that the Apostles had Devils, & did the miracles they did in their names; read their words and their writings, and are these the words of them that have Devils, words of such holiness, such heavenlyness, such universal complete goodness? the Devil indeed and his Doctrine may have a shred of goodness, a little good morality near the list, etc. but throughout from list to list, how good and just and holy is the Apostles Doctrine? Give me but such a Saint as the Apostles require by their Doctrine, and let malice and envy pick a hole if it can.  
Sixthly, that the Apostles miracles had some specialness in them, and were not magical; Consider from this, that they were not wonders only, but mercies; as curing the sick, restoring sight to the blind etc. Whereas things done by Magic commonely had nothing in them, but a little admiration, no mercy; as for Attilius to cut a whetstone a funder with a razor; for a vestal virgin to draw water in a sive; for another to pull a ship up Tiber with her girdle when with Cables all the company besides could not make her stir; for Mahomet to make the moon seem to come in at his sleeve, etc. Such wonderments, toyish wonderments does the Devil ordinarily work; but where are his mercies, his curing the sick, & c? indeed sometimes he cures some sick, 
Postquam definunt laedere, & cuirass creduntur; Tert. Apol.  but it is but una eademque manus, etc. but healing where he hurt; when they cease to hurt, they are thought to heal: as if I should ease, by pulling away the pin that I thrust into another sides; it is but thus healing where he hurt; or else in some lesser diseases perhaps that are within his skill, healing sometimes that he may hurt; wounding the Soul to the heart, through healing the ripled skin of the body. And thus it appears that the miracles of the Apostles had some specialness in them, and were done by no other Magic, then that of our Saviour's, Yet shall receive power of the holy Ghost, etc. And if so, then that our Saviour is not in the grave, but risen indeed, that could send this power of the holy Ghost upon them.  
I will end this point with St. Austin; If any say that these special miracles were not indeed wrought by the Apostles to confirm Christ's Resurrection and ascension; 
Hoc nobis unum grande miraculum sufficit, quòd ea terrarum orbis sine ullis miraculis credidit.  This one great miracle sufficeth us, that the world believed these things without miracles; There are these incredible things says he; One, that Christ is risen from the dead, and ascended bodily into heaven: Another, that the world should have believed so incredible a thing; A third, incrediblest of all, that a few silly obscure mean fellows should persuade the world to this belief: either therefore they wrought some special miracles to persuade the world thereunto, 
Et Eloquia persuadentium mira fuerunt facta non verba.  (and their persuasive arguments were wondrous works, not words) or else this is the miracle of all miracles, that the world should believe those few silly men without miracles. 
De civitat. 22.7. Quisquis ergo adhuc prodigia ut credat inquirit, magnum est ipse prodigium qui mundo credente non credit: 22.8. 
John 3.2. and 12.37; Aug. de Civit. Dei: 21.6. Vide quandam auream catenam apud Chrys. in 1 Cor. Hom. 7.   Whosoever therefore doth yet require miracles, that he may believe, he not believing, when the world believeth, is himself a great miracle.  
Thirdly, Whence had the Apostles that extraordinary grace of such happy success in their preaching, in so short a time to draw almost the world after them, to bring all to their lure, to make all dance after their pipe, whence but from this power of the holy Ghost coming on them, and making their words to be very charms unto the people? verily, verily, says our Saviour to his Disciples; he that believeth on me, 
John 14.  the works that I do shall he do also, and greater works than these; now what are these greater works? Our Saviour he cured all diseases, and cast out Divils', he raised the dead; what greater works did the Apostles? yes, the conversion of the world, and the subversion every where of his Kingdom that is called the Prince of the world, were greater works; a fare greater work to raise up the dead world, than one dead Lazarus; Lazarus had been four days in the grave, and was ready to stink, the world had stunk many and many years together in the grave of all Idolatries, impieties, lusts, wickednesses, etc. a fare greater work to cast out Satan every where out of his Temples, out of his worship, out of the hearts of men that every where he possessed, then out of the bodies of a few Corporally possessed; whence therefore could the Apostles do these greater works, but from the power of the holy Ghost, from the reason rendered in that text, because I go unto my Further. etc. because I cannot be detained in the grave▪ but rise again to have all power given me both in Heaven and in earth?  
Now consider with me from some particulars, the greatness of his work; by twelve men such as they were, to convert a World such as it was, to embrace a Doctrine such as they preached; Consider the greatness of this work, and then say my text is proved, But now is Christrisen from the dead, else this work could never have taken, that such a doctrine, to such a world, by such twelve men should have been effectually preached.  
First, such a Doctrine, a Doctrine that might have offended, as a new Doctrine, an incredible Doctrine, a Doctrine too high for the world wallowing in flesh and blood, a Doctrine bringing the cross and persecution after it, a Doctrine that for the enduring the cross, and for the crucifying their flesh and blood gave no present promises; but the promises to invite unto the Gospel, were future and in another world; a Doctrine that might have offended thus many ways.  
First, as a new Doctrine, that should have overturned all their old Religion: no more the same rites, the same Ceremonies, the same Altars, the same Temples, the same Gods that they and their predecessors had so long time worshipped, but all must be cashiered, and a new upstart tother-day Religion about one Jesus of Nazareth, never heard of before, forsooth, must come in the room; away with such new Doctrine. Novelty, that in other things is pleasing to the nature of man, is odious in Religion. The Devil knows what he does when he seeks to cast upon us by our adversaries the aspersion of novelty, of a new Gospel and new Gospelers, new Bibles and new every thing; even the very old cobwebs in the Temple are sacred, and superstition is loath to have them brushed down, though they have venomous spiders in them, and webs of lawn might be hung in their room; so odious is Novelty in Religion, and therefore first it might have offended as a new Doctrine.  
Secondly, as an incredible Doctrine; what credibleness that life and Salvation should be preached in the name of a pretended God, borne but of a poor Jewish woman, brought up like a poor Carpenter's son, crucified like a wicked malefactor, dead and buried like a weak man, and affirmed by almost the whole nation of the Jews to be yet under the power of death, when as but two or three obscure fishermen and the like talk of his Resurrection? What credibleness in this Doctrine? Is it credible that he that was so borne, so bred, so crucified, so dead and buried; and no talk but by a few obscure Galilaeans of his Resurrection, that he should be the only God blessed for ever, principalities, and powers, and thrones, and dominions, and all the renowned Gods up and down the world, that our Fathers and our Priests and our Prophets have told us such strange things of should be made subject to him? Nay, is it credible that he that was this great God would be so borne, so bred, so crucified, would so die and be buried? that majesty would be clothed with such vileness, that power and omnipotency would dwell with such weakness, that life and immortality would embrace and shake hands with death and the grave? So incredible is this Doctrine, that all the chief heresies of old were either against the true Divinity of our Saviour, as the Arians, Photinians, etc. or the true humanity, as the Simonians, Manichees, Marcionites, etc. or the true union of Divinity and humanity into one person, as the Nestorians, Eutychians, etc. so unworthy thought they it was, that the great God in one and the same person should become man; or so overworthy that mean man should in one and the same person become God: so that you may know our Saviour had good reason to say of Peter's confession, 
Mat. 16.17.  whom do men say that I the son of man am? 
Quodcunque Deo indignum est, mihi expedit, etc. Natus est, Dei Filius, non pudet quia pudendum est; & moriws est Dei Filius, prorsus credibile est quia ineptum est; & sepultus resurrexit, certum est, quia impossibile est. Tert. de Carne Christi.  Thou art Christ the son of the living God; This is such high Philosophy, that he that was the son of man, he the same should be the son of the living God; that our Saviour might well say, Flesh and blood hath not revealed this unto thee. And this, that Christ crucified should be the Saviour of the world; that Paul might well say, we preach Christ crucified unto the Jews a stumbling block; and unto the Greeks foolishness. Whatsoever seems unworthy of God, is for me expedient, etc. the son of God is borne, I am not ashamed of it, because it seems a thing not to be ashamed of; and the son of God died, this is altogether credible, because it seems absurd; and after he was buried, he risen again, this is certain, because it seems impossible.  
And therefore, Secondly, it might have offended as an incredible Doctrine, incredible that he that seemed to be but a poor weak crucified man, should be the great God and Saviour of all; or as incredible that he that was this great God and Saviour of all, would be a poor weak crucified man.  
Thirdly, As a Doctrine too high for the world to embrace, wallowing in flesh and blood; what high Doctrine was it to teach the proud world, the humility of Christ Jesus? the uncharitable world the love of their very enemies? the unchaste world the restraint even of an unchaste look? the revengeful world, not to resist evil, but rather if one smite him on the right cheek, to turn to him the left also? The sturdy stomachful world to seek reconcilement with ones brother? the gripple pinch-penny world to be liberal in alms? the covetous carking world not to lay up treasures on earth, not to be thoughtful about to morrow, but let to morrow take thought for itself? in a word, the profane dissolute world to tuck up their loins of their mind, and to be sober, and walk unto a precise circumspect walking in all godliness and honesty? Say any one now, even the best here that considers from the experience of the relics of his own corruption yet in him, what a hard thing it is for the proud spirit to be taught the humility of Christ Jesus, &c say if the doctrine of the Gospel might not well have offended, as a Doctrine too high for the world, etc.  
Fourthly, As a Doctrine bringing still the cross and persecution with it. No sooner was any converted to the Gospel, but presently blows flew thick about his ears, and the Devil raised up a storm of persecution against him, even a man's enemies proved they of his own household, the father betraying the son to death, etc. so inseparable an attendant of the Gospel in the primitive times was the cross and persecution, that the Apostles still where they preached the Gospel, preached the Doctrine also of enduring tribulation; So Paul and Barnabas went through Lystra, Icenium and Antioch. confirming the Souls of the Disciples and exhorting them to continue in the faith. And that we must through much tribulation enter into the Kingdom of God: 
Act. 14.22.  So yourselves know that we are appointed thereunto, to endure afflictions, for verily when we were with you, we told you before, that we should suffer tribulation, even as it came to pass; 
1 Thes. 3.3, 4. 2 Tim. 3.12.  So all that will live godly in the world, shall suffer persecution: Say therefore, they that consider what the wisdom of the flesh is, namely, to think it good sleeping in a whole skin, good harkening to S. Peter's Counsel to our Saviour, telling how many things he should suffer at Jerusalem, and there be killed, etc. Spare thyself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  let not these and these things befall thee. 
Matt. 16.22.  Say if the Doctrine of the Gospel might not also have offended, as a Doctirne bringing the cross with it.  
Fifthly, As a Doctrine that invited to all that hard matter, and hard task of the cross, by no other promises then future of another world; it should cost them here, if they would be right Christians, the denying of themselves, the mortifying of their pleasures, their plucking out their right eyes, their cutting off their right hands and feet, etc. Moreover it would cost them the enduring the cross, the suffering shame, the going still with their lives in their hands; but reward here they should look for none, only believe if they would, 
Matt. 5.12. Matt. 19.28. Luke 14.14. Act. 3.19.  great should be their reward in Heaven; great in that regeneration, great in that Resurrection of the just, great in those days of refreshing from the presence of the Lord; great in that coming of his to be glorified in his Saints and admired of all them that believe; 
2 Thes. 1.10. Col. 3.3.  your life is hid with Christ in God. But in the mean time they must possess their Souls in patience, live by faith, work all things, and endure all things, as seeing him that is invisible, and looking for that reward which is invisible; what a snub and hindrance think you was this likely to have been unto flesh and blood, hankering still after the present things, and loving to believe no more than it sees? what a snub and hindrance from embracing that doctrine that invited unto such high do, and such deep sufferings, upon promises only hereafter and in another world? whereof they had no other assurance then that; 
Heb. 11.1.  Now faith is the substance of things hoped for, and the evidence of things not seen; and therefore whence but from the power of the holy Ghost could such a doctrine of theirs as this have taken? a doctrine that might have offended as a new Doctrine, etc.  
Secondly, whence not only such a doctrine, but to such a world, a world so Captived under Satan, so corrupted in manners, so rooted and habituate in former superstitious custom, whence could such a world have been by the preaching of this doctrine, plucked out of the hands of Satan, out of the corruption of their own manners, out of the habituateness of superstitious custom, but by the power of him that was risen from the dead?  
First, A world so captived under Satan; how enthralled the world was to Satan before the preaching of the Gospel, besides these texts of Scripture, 
Act. 26.18.  I send thee to the Gentiles to open their eyes and to turn them from the power of Satan unto God; And wherein in times past ye walked according to the Prince of the power of the air; 
Epes. 2.2. Ephes. 6.12.  And we wrestle not against flesh and blood, 
1 John 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but against principalities, against the rulers of the darkness of this world, etc. And we know that the whole world lies in wickedness. Besides these and the like texts of Scripture, how enthralled to Satan the world was, common experience showed; every where he had his Temples, his oracles, they were much made of, his worship nothing was too dear for it; He eat the fat of their sacrifices, and drunk the wine of their drink offerings; 
Deut. 32.38.  nay even oftentimes he drunk the blood of their sons and daughters, whom they sacrificed unto Devils; how think you now would he bestir himself still to hold possession, how loath would he be to let this embondaged world that had been his old and good servant so long, go out of his clutches? Consider the spiritual Pharaoh by the Egyptian Pharaoh; how loath was he to let the embondaged Israel go? when their deliverance was once a foot▪ he tries all his wits and might to keep them still, he doubles their tasks, he sets over them several taskmasters, and if they must needs go and sacrifice to their God, let them do it in the land; or if out of the land, then let them not go fare; or if fare, let only them that are men, but their little ones stay behind; or if their little ones must needs go, yet their flocks and herds let them stay behind; or if all must go not a hoof be left behind, than the Charets of Egypt must be mustered up, and an army royal raised to pursue them at the red Sea, and seek to bring them back again, so loath is Pharaoh to let embondaged Israel go. How loath think you then the spiritual Pharaoh would be to let the embondaged world go? and how would he try all his wit and his might to have some little hold of the world still? or if they would needs go fully out of his power, than he would raise up terrible persecution against such as were escaped his hands, and seek by fire and sword to bring them back again into their old bondage; a world therefore so captived under Satan, how could it have been brought unto the obedience of the Gospel, 
Luke 10.18. and 11.22. 1 Cor. 12.3.  but by the power of him that was risen from the dead?  
Secondly, A world so corrupted in manners; how grossly corrupted in manners the world was before the gospel so sainted many of them, let these places show; 
1 Cor. 6.11.  And such (namely fornicatours, etc.) were some of you; but ye are sanctified, etc. And you hath he quickened who were dead in trespasses and sins. 
Ephes. 2.1.3. Col. 3.5.7.  Among whom we had our conversation in times past. Mortify therefore your members which are upon the earth, fornication uncleanness, etc. in the which ye also walked sometime when ye lived in them. 
1 Pet. 4.3, 4.  For the time passed of our life may suffice us to have Wrought the will of the Gentiles, etc. wherein they think it strange that you run not with them into the same excess of riot; A world thus corrupted in manners, whence could it on the sudden for a great part of it have been so changed, so sainted, but from the power of him that was risen from the dead? whence could such sinks and filthy puddles have become on the sudden clear crystal waters? whence such rotten stinking dunghills on the sudden become beds of spices and all sweet fragrant flowers? whence such pezzled, leprous, loathsome creatures on the sudden become so clean and such wonders of beauty? In the last place that I cited, you have this, wherein they think it strange, etc. Strange indeed, that you that were brothers of the same wicked crew, swine wallowing in the same mire, beetles living and feeding among the same dung; strange that you should be such altered creatures on the sudden! yesterday very swills in all brutish drunkenness, to day very patterns of all sobriety; yesterday very brothellers and stews-mates, to day very samples of chastity; yesterday very muckwormes for the world; to day very Angels for heavenlyness and contempt of the world! There are some known swills in the world old in drunkenness, some known brothellers old in whoring and adultery, some known muckwormes old in very very muck-mungring, and mere mere worldishness, Now if one by speaking but two or three words to these in the name of God, should so alter one of these known swills, brothellers, muckwormes, that for ever after they should be very samples of all sobriety, chastity, liberality, & Christian contempt of the world; would not all say, that surely God had a hand in it▪ and it was done by a Divine power? it is the argument which saint Aug. presseth at large to prove a Divine power in planting the Gospel; 
Si dicitur avaris, Nolite vobis condere thesauros in terrâ, etc. Si dicitur luxuriosis qui seminant in Carne, etc.  If it be said to the covetous, lay not up for yourselves treasures on earth, etc. if to the luxurious, they that sow to the flesh, etc. A world therefore so corrupted in manners, whence could it have been reform but from a Divine power?  
Thirdly, A world so rooted and habituate in superstitious custemes; they and their Fathers, and their Forefathers had so many years together worshipped these and these Gods they had prayed unto them in their distresses and adversities, they had blessed them in their prosperities; they had deprecated their anger, when any judgement was upon them, famine, sword sickness; they had magnified their goodness when the judgement was removed, they had ascribed all their good and all their ill fortune unto them; they had heard strange things of their oracles and of their miracles; They had built them long ago, for the credit and authority they got in the world, stately Temples; Offered them rich gifts, made them goodly images, etc. they saw the●r very Kings and great ones bowed unto them, their very Concellours and wise men worshipped them, their very Philosophers and learnedst Clarks adored them, their priests and and religious votaries were exceedingly religious about them; and must they now cashier all these? must now twelve vagrant wand'ring sneakes cry down that which for so many generations together hath been held for good in the world? must they now throw down those Temples, break down those images, destroy those Altars, ungod those Gods that such antiquity hath counted venerable? must a tentmaker tell them now that their great Jupiter and Mercurius are but vanities? We preach unto you that you should turn from these vanities unto the living God; 
Act. 14.15.  Must the tentmaker teach the very Athenians their fondness about these things? 
Act. 17.22.  Ye men of Athens, I perceive that you are too superstitious? must the world now be taught by him that an Idol is nothing in the world, 
1 Cor. 8.6.  and that there is but one God the Father, of whom are all things? 
1 Cor. 10.20.  and that that which they sacrifice to Idols, they sacrifice to Devils? How strong and stiff prescription and custom is in matter of Religion? 
Gen. 31.34.  Rachel's stealing away her Father's images; Nay after that, 
Gen. 35.2.  jacob's household having yet strange Gods among them; Nay after that, the Israelites worshipping the Gods in Egypt; nay after that also, their worshipping the same Gods when by Joshua they were brought into Canaan; 
〈◊〉 24.14.  show how strong and stiff in matter of Religion Custom is; what was that the Samaritan woman stood upon, but this? 
John. 4.20. Patres nostri in ho monte, etc.  our Fathers worshipped in this Mountain; What was it that they objected against Steven, but this, That he had taught that Jesus of Nazareth should change the Customs that Moses had delivered them? 
Act. 6.14.  What was it that they accused Paul for; 
Act. 16.21.  but this, that he taught Customs which were not lawful for them to receive and observe being Romans, and so of another religion? Just as our adversaries say against us; that we teach a religion that it is not lawful for them to receive, etc. being Romans, Romish Catholics. What was it that the shout was lifted up for the space of two hours together; but this, 
Act. 19.28.  Great is Diana of the Ephesians? What was it that Paul said he was so exceedingly zealous about before his conversion; but this, 
Gal. 1.14.  about the tradition of his Fathers? What was it that St. Peter put the converted in mind 
Pet. 1.18.  of; 
1 Cor. 12.2.  But this, that they were redeemed by the precious blood of Christ from their vain conversation, received by tradition from their Fathers. If it be so hard a thing therefore to bring men out of an old Religion into a new one, and the world was so rooted and habituated in their vain conversations received by tradition from their Fathers; whence could a world so rooted and habituated therein, have been brought unto the obedience of the Gospel; but by the power of him that was raised from the dead? And so in the second place, a world so captived under Satan.   

Thirdly, whence not only such a world, but by such twelve men, for number so few, but twelve men? whereas another whole world had been little enough to have sent forth, to have subdued unto their Doctrine the present world; and for condition twelve so seemingly weak and impotent, and utterly unable for such a business whereas twelve Angels even of the highest order, great in authority, mighty in power, charmfull and persuasive in speech, and not such twelve weak men as the Apostles, had been little enough for the business. Verily, he that witted not of him that was risen from the dead, and had all power given unto him in Heaven and in earth, and so had sent forth these twelve men into the world; with Ecce, ego vobiscum, 
Matt. 28.20.  I am with you to the end of the world; would have laughed at the conceit to have seen twelve such silly men, so appointed as they were, With nothing but staves in their hands and scrips by their sides, to go forth beginning at Jerusalem, and so on into the whole world to subdue it unto themselves; as if twelve the silliest here should have a conceit to go to Rome to persuade there the Pope and all his Cardinals, and all the Colleges of Jesuits and Schools of Doctors and Covens of so many orders to leave all of them that Religion wherein they had been bred and brought up, and whereout they suck no small advantage, and to return to their opinion: or as if twelve silly sheep should have a conceit to go to the woods full of Wolves and Tigers and Bears and Lions to persuade them to leave off their wildness and savageness, and become tame and gentle and harmless as themselves; these twelve silly sheep, were they not more likely to be snapped up themselves between the teeth of so many wild beasts, then to do any good upon them? and these twelve silly men, were not they likely sooner to be snapped up themselves of the Romish Inquisition, then to do any good upon that confirmed obstinated company? That the Apostles therefore, twelve silly men, like so many silly sheep, were not worried presently of so many Wolves, and Tigers, and Bears, and Hellhounds, that they met with abroad in the world, but persuaded many of them to leave their wild and wolvish natures, and drew the confirmed obstinated world out of all their old Religion to embrace their Doctrine; whence could it be but from the power of him that was risen from the dead, from the power of him that said, Lo, I am with you, 
Ecce ego vobiscum.  & c? Who am I, said Moses, that I should go to Pharaoh, and that I should bring forth the Children of Israel out of Egypt? Who I? 
Exo. 3.11.  I but one, I but slow of speech and slow of tongue, I that already have offended Pharaoh, and yet more shall offend him now by this business, to make him seek my life; who am I, & c? So, who were the Apostles? the Apostles but twelve in number, but slow of speech and slow of tongue for any eloquence, and that by that business should provoke and offend the whole world presently to seek their lives; who were they, that they should go and persuade Kings and Emperors, Orators and Philosopher's, Scribes and Pharisees, Wise and Foolish, Noble and Ignoble, bond and free Greek and Barbarian; in a word, Parthians, Medes, Elamites and the inhabitants of all nations under Heaven? What were they that they should go, and have any hope to persuade these (settled upon the Lees of their own old superstitions) unto the obedience of the Gospel? if twelve men (says chrysostom) unskilful of war, naked of arms, 
Hom. 4 in 1 Cor.  weak in body, should set upon a huge army of tall soldiers well appointed, and running with their naked bodies in the thick of them, should deal their blows so fast, and so bestir them, that they should kill some, wound others, lead others away Captive, vanquish all, and themselves receive no harm, would not all say that this were a work Divine? What were the twelve silly Apostles but these twelve men unskilful of war, & c? what was the whole world but a huge, huge army of tall soldiers well appointed against them? what was the running of those twelve men with naked bodies into the midst of the army, but the venturing of the Apostles upon the pikes point in the midst of the world up in arms against them? what was the bestirring themselves so of those twelve men, killing some, etc. but the bestirring themselves so of the twelve Apostles in the world, as to subdue a great part of it upon the field, and to foil all the rest, that they could not withstand them? what was the receiving no harm of those twelve themselves in the midst of all that garboil, but the continuing of the Apostles so long undestroyed amidst all the uproar and garboil of the world against them? Having obtained help of God, I continue unto this day (continue in spite of all the world's being in an uproar against me) witnessing both to small and great, etc. And, 
Act. 26.22.  We have this treasure in earthen vessels, 
2 Cor. 4.  that the excellency of the power may be of God and not of us. What was the Apostles subduing the world and casting down every high thing that exalted itself against the knowledge of God, but the silly Rams horns making the high walls of Jericho fall down flat! 
Joshua. 6.20.  or gideon's silly Barley cake tumbling in the host of Midian and overturning the tent? 
Judges 7.13.  And therefore to put all together, whence but from the power of him that was risen from the dead, sending the power of the holy Ghost upon the Apostles and their labours, could such a Doctrine, to such a world by such twelve (or thirteen men, to add Paul to the dozen) have been effectually preached? surely he that was set at the right hand of the Father had remembered what he had said; 
John 15.16.  I have chosen you and ordained you, that you should go and bring forth fruit, and that your fruit should remain. And this, this was that did the deed; else what hope that they should have gone and brought forth such fruit, in the conversion of the Gentiles, such plentiful fruit, such lasting fruit. Not without good cause, for one part of the mystery of Godliness, is this, 
1 Tim. 3.16.  God believed on in the world; not without good cause that Paul calls the work of the Gentiles-conversion the opening of a door, 
Act. 14.27. 1 Cor. 16.9. 2 Cor. 2.12. Act. 12. Chrys. Hom. 34. and 76. in Matt. Hom. 7. in 1 Cor.  if God had not miraculously opened this door, as he made the Iron gate to open to Peter of its own accord, the Gentile had stood without for ever.  
Fourthly, Whence had the primitive Christians and Converts such extraordinary grace of holiness of life, but from the power of him that was risen from the dead, sending the power of the holy sanctifying spirit upon them? 
Act. 2.  Consider those three thousand first converted. 
Act. 4.  And the five thousand; Consider their extraordinary piety, unity, community; Their extraordinary piety ' towards God testified by their zeal in religious exercises; They continued steadfastly in the Apostles Doctrine, etc. Their extraordinary Unity or agreement among themselves, And all that believed were together, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not so much in place (for three thousand one place would hardly receive them) as in affection, they were of one heart and one Soul. 
Act. 4.32.  Lastly their extraordinary community; for communion of all things to the mutual help one of another, and had all things common, etc. See but the backwardness now adays in these Christian duties, and acknowledge their forwardness in the same to have been the very finger and work of God's spirit; They continued steadfastly, or indefatigable in the Apostles Doctrine, &c, we perhaps are but quarterly, or monthly, or fortnight men or women herein; or if weekly, then forenone people only; or if so good as afternoon people too, yet our yawnings, our nods, yea, and perhaps our Naps too, argue our sluggishness in these duties; but they continued indefatigable, etc. Again, they, even the multitude of them, that believed (which is signanter spoken) signanter, that a multitude, and a multitude of raw converts should be so; were so united and knit in one, that they had all as 'twere but one heart and one Soul; but one heart and one Soul to act and move so many, many bodies; three thousand Chap. 2. nay five thousand Chap. 4. Whereas we run division, so that it were a very wonder to see now but three or five men to be that which three, nay five thousand men were then, even to have but one heart, and one Soul, laughing and weeping all together, nilling and willing all the same things; nay rather for five of us, our Saviour's words, what if they proved true, that five should be divided, three against two and two against three? but they, even the multitude of them that believed, being about five thousand, were of one heart and of one Soul; Again, for outward fortunes, they had all things common, They that had goods and possessions sold them; and they sold them not to retain the money in their own hands, to give a little as they listed; but they laid it down at the Apostles feet, alienating away the right of it from themselves, to serve for the common stock wholly; and this they did when they could look for no other but present persecution: that money in their purses in their flight, when they were persecuted, would have done well. This they did also without the Apostles exhorting them thereto, as is intimated by the phrase, laid it down at the Apostles feet; namely, the Apostles being unwilling to receive it, and plainlier expressed by that of Peter to Ananias, While it remained, was it not thine own, etc. This (Lastly) they did, having (no doubt) some of them wives and children to take care for of their own: and were they think you without affection to their own that had such affection to every Christian?  
Let our own hearts now tell us, whether this that they did could well be any thing else but the very finger and work of the spirit? this, that whereas the world huncheth to give a little of that they have, they gave all: whereas the world huncheth to give these little in time of peace, they gave their all when nothing but persecution could be looked for; whereas the world not with all the exhortations that can be used, they without exhortation at all; whereas the world thinks wife and children enough to hinder from giving a little, they thought it not enough to hinder from giving all, and yet had affections better ordered indeed but as strong for the life as the world could to wife and children. Perhaps thou mayst say, they had more zeal than wit; but take heed thou have not more wit than grace; when their zeal shall be rewarded in Heaven, take heed they wit be not punished in Hell: Consider therefore these three thousand and five thousand Christians, and whence could they have this extraordinary grace of holiness but from a Divine power, etc. so rare and admirable was this their holy conversation, that it procured them grace with all the people; nay great grace; 
Act. 2.47. and 4.33. and 5.13.  nay so great, that they magnified them; Consider again he writes in 1 Thes. 1.3. remembering without ceasing your work of faith and labour of love, etc. so that ye were ensamples to all that believe. Consider also what the very Pagans witnessed concerning the old Christians extraordinary holiness; Pliny writes, that some Renegadoes, counterfeit Christians, being examined about the secret but sacred conventicles of Christians, could say no more than thus of them, That they used at set days to meet before day, and there to sing praises to Christ as God, and to bind themselves with a holy vow not to do any mischief; 
Sed ne furta, ne Latrocinia, ne adulteria committerent; ne fidem fallerent, ne depositum abnegarent; lib. 1ᵒ. Epis. 97.  that they should not commit any theft, or robbery, or adultery; nor break their word, nor withhold that which was committed to them to keep.  
And that very wretch Julian writes thus to a Paganish Bishop; namely to study to promote the Paganish Religion as the Christian Religion was at first promoted, to wit, by holiness of life, hospitality to strangers, liberality to all, etc. Turpe namque est, etc. for it is a shame (says he) that those impious Galilaeans should have enough for their own, and relieve the Jew, 
Tert. 6.29.  relieve the Pagan too, and we not relieve our own. Also, 
Bonus Vir Cajus Sejus, sed tantum malus quòd Christianus.  they used to say, such an one was a good man, but only bad in this, that he was a Christian.  
Consider lastly, that the old Christians in their very appeals to the Gentiles, were confident to stand upon the Christians innocency; 
Quis illic sicarius? quis manticularius? quis sacrilegus aut corruptor?  what privy murderer (or Assassinate) is there among Christians? what Pickpurse? what Sacrilegious person (or Church-robber?) what corrupter?  
And so much of the testimony of the Spirit; hereunto may be added the testimony of Josephus a Jew, 
John 15.26.  bearing witness of his Resurrection the third day, 
Act. 5.32.  and appearing to his Disciples. 
Antiqu. 18.4.   
Lastly, Whence had the primitive Martyrs and Confessors that extraordinary grace of sufferings, but from the power of the holy Ghost? This we cannot but acknowledge, if we consider the universality, invincibility, patience and joy of their sufferings;  
The universality, in that so many of all sorts and conditions; as well of feeble women and tender children, as men; as well of the rich, and those that were brought up in all tenderness, and delicacies, as of the poor, and those that were used to more hardships; as well of the wise and understanding, that would not have been cozened with a fable to have hazarded their lives, as of the silly and ignorant; in that so many of all sorts are registered Martyrs and Confessors; so many, that (by computation) the very Martyrs that were slain for the name Christ, are thought to equalise for number, or exceed all the sacrifices that were under the Law sacrificed as types of Christ; and yet there was offered at once two and twenty thousand oxen, 
3 Kings 1.63.  and an hundred and twenty thousand sheep;  
Again, If we consider the invincibility of their sufferings; in that not all the variety of torments, not all the extremity of torments, not all the protractedness of torments, that the wit of man and the malice of man could devise (and what more ingenious than wit and malice put together) not all could overcome them, but invincibly they persisted against all; against such torments, that it were enough to strike horror into the heart to hear them related; how their joints were stretched upon the rack, drawn off one after another, how their bowels were screwed and twined out of their bodies, by little and little beginning at the Navel; how their flesh was nipped and pulled away piecemeal with pincers, how their sides were scraped till the very bare ribs appeared with iron scallops or scrapers how under their nails (one of the sensiblest places) they were pierced with sharp needles run into the root of the nails, and the flesh of the nails pickd out with little hooky instruments; how they were roasted, broiled on Gridirons, set in red hot iron chairs; and as for their throwing them down hard steep rocks to break their necks, and their casting them to wild beasts, and their burning them at stakes, these gentle deaths were favours. If we consider their invincibleness in all these, what shall we say but that it was the power of the holy Ghost upon them? the power of the holy Ghost upon that Blandina, that invincibly endured all torments from morning till night, and when her tormentors that successively one after another were to inflict the torments, confessed at night they were quite tired, she invincible, was fresher to endure new torments than they to inflict them. 
Euseb. 5.1.   
Again, if we consider the patience of their sufferings, to take all those torments not only so invincibly, but so patiently; so patiently, in that (first) so willingly, when they might have been rid of their torment, with thanks too, if they would but in two words have denied Christ; whereas perhaps there may be some very wretches that may harden themselves in patience, but it is when they see there is no remedy, as traitors, Ravilliacks, etc.  
(Secondly) So patiently, in that so meekly, so uncomplainingly, not complaining of the extremity, not crying out in that bitterness of their Soul, unsufferable, unsufferable, as mere flesh and blood would have done; but so meekly and uncomplainingly enduring all torments without any whining or whimping, as if they had suffered in other men's bodies, or their bodies had been bodies of marble, or their flesh of brass. This patience is above their former invincibleness; invincible one may be through resolution, and yet a little impatient when extremity is upon them through frailty; but to be not only so invincible, but so patiented too, whence this but from the power of the holy Ghost upon them?  
Lastly, if we consider the joy of their sufferings, not only so patiently, but so joyfully to take their sufferings; ye became (says the Apostle,) followers of us & of the L●rd, 
1 Thes. 1.6.  having received the word in much affliction with joy of the holy Ghost; And St. Peter speaking of the sufferings of Christians, and fiery trial of their faith, what testimony gives he them? scil. this; that through their faith, though they saw not, yet believing they rejoiced with joy unspeakable and full of glory. 
1 Pet. 1.8.  And they that read Ecclesiastical history, know that the Martyrs and Confessors went so joyfully to their sufferings, that divers considering it were converted all wondered, their adversaries that tormented them fretted; fretted and were full of grief to see them so full of joy, to see them go to the stake, as if it had been but to a bonfire to be merry; also to see them burn in the flames as if they had been but beaking in the sun; to see them stretching on the rack, as if they had been stretching themselves on their beds of Ivory; to see them that all the rest of their life through a Christian gravity and modesty looked like mourners, see them now have such cheerful countenances, as if nothing but mirth and joy sat in their faces, etc. whence therefore had the primitive Confessors and Martyrs this extraordinary grace of sufferings, to suffer so universally, so invincibly, so patiently, so joyfully, but from the power of the holy Ghost?  
Use 1 Use First, If their be such evidences of Christ's Resurrection, than this may let us see the great necessity of Christian faith; how necessary it is to believe as we believe; how can I but believe that which the sufferings of so many Martyrs and Confessors, the lives of so many Saints, the powerful conversion of so many Gentiles, the strangeness of so many miracles; the Apostolikeness for extraordinary graces in the first preachers, the impossibleness of those eye-witnesses their being either deceivers or deceived, the harmony also and consent of the old Testament, the very record of the Jews; how can I but believe that which is witnessed unto by all these? If I will needs yet let infidelity lurk in my heart, how many things have I, may justly condemn me? Moses and the Prophets that foretold these things shall condemn me; those eye-witnesses that witnessed his Resurrection, which if wilfully I shut not mine own eyes, must needs appear to me could neither be deceivers nor deceived, shall condemn me; those first preachers that could not have their extraordinary grace but from the power of him that was risen from the dead, shall condemn me; those strange miracles, that strange conversion of the Gentiles, that strange sanctity and holiness of converts, that strange suffering of Martyrs, that could none of them have been but by the power of him that was risen from the dead, shall all condemn me; if I believe not now the Gospel, how justly am I condemned!  
We are all ready in reading the story of the old Testament, to condemn the Jew, that he should be in many things so stubborn, and unbelieving, notwithstanding such manifest declaration of God's presence among them: but if all things were well cast up, we shall find that we have more reason ten to one to believe under the Gospel, than they had under the Law; and if an infidel-Jew may well go to Hell, an infidel-Christian deserves to sink far the lower there; An infidel Jew, if he believed not, it was still a thing to come that he believed not; the infidel Christian a thing past: Christ's Resurrection, an infidel-Jew had no argument almost to confirm his belief, but the consideration of a little strange miraculous working; the infidell-Christan hath arguments above all miracles, and moreover miracles above all Moses his miracles; and therefore let us by the evidences of Christ's Resurrection, and so consequently of the whole Gospel, for the Resurrection is the seal, and warrant, and compliment of all, therefore in their choice of a twelfth, they name nothing thing but only to be a witness of the Resurrection; 
Act. 1.22.  let us hereby charm and conjure out of our hearts all infidelity, and let us establish ourselves in our most holy faith; this, how necessary it is, not only to believe but also to see the necessity of our belief, let two places teach you; 
Luke 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (scil) That thou mayst know the certainty of those things wherein thou hast been instructed; And, These things have I written to you that believe, 
1 John 5.13.  that ye may know that ye have eternal life; If it had not been a necessary thing, and of much use to labour to see the necessity of Christian faith, the one would not have rendered it for a reason in the beginning of his Gospel, why he writ his Gospel; and the other in the end of his Epistle why he writ his Epistle; and therefore (first) if there be such evidences, consider the necessity of Christian faith.  
Use 2 Secondly, If there be such evidences of Christ's Resurrection, let us see the necessity of Christian life; if there be such compelling arguments to persuade me to see the necessity of Christian faith than what remains but that in the next place I should think of the necessity of Christian life? How dare I live as an Atheist, if I cannot but profess and believe as a Christian? how dare I cast away my commandments, if I cannot but embrace my creed? how dare I make so little of the holiness of the Gospel, if I cannot but acknowledge the truth of the Gospel? Verily, this is the condemnation of many: that Christian faith being so clear, Christian life is so bad; This is the condemnation, that light is come into the world (sc. not light hid under a cloud or under a bushel, 
John 3.19.  but light appearing to be light) yet men love darkness rather than light. 
John 15.24.  And If I had not done among them the works which none other did, they had not had sin, etc. And, When the Spirit is come, he will reprove the world of sin, 
John 1.7.  because they believe not on me; And, They shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime. 
2 Pet. 2.13.  When the truth of the Gospel is so clear, that if indeed there were any cause why thou mightest doubt of the truth of the Gospel, if the mouth of all infidelity were not sufficiently stopped, if God's truth and testimonies were not very sure, 
Psal. 93.3. Credibilia factanimis.  than some reason there might be of thy hankering and hover and back-hanging in the course of a godly life: but if the truth of the Gospel be so plain, beware of hardening thy heart against the holiness of the Gospel; He whom the truth of the Gospel convicts, the holiness of the Gospel being neglected shall confound; The wrath of God (says the Apostle) is revealed against all ungodliness and unrighteousness of men, 
Rom. 1.20.  who hold the truth in unrighteousness; even the truth showing itself only in the evidence of nature; much more in the evidence of the Gospel, must the wrath of God needs be revealed, etc. Mark the connexion of the Psalmist; Thy testimonies are very sure; and what then? Holiness becomes thy house for ever. 
Psal. 93.5.   
Well, I will wind up this with the grave speech of that good man Mirandula, 
Magna profectò insania, etc.  It is (says he) a great madness not to believe the Gospel, the truth whereof so many things evidently speak and proclaim, the sufferings of the Martyrs, etc. but it is a fare greater madness if any doubt not of the truth of the Gospel, yet so to live as if he doubted not of the falseness of the Gospel; what is this but to see Hell, and yet to leap into it? to see Heaven and yet not to care for falling from it? what is it (in a word but to run full) butt against God, with eyes wide open? and what is madness if this be not? surely such sacred majesty will not be rubbed and jurred upon by profaneness that is blind, but it shall bear the punishment; for profaneness, to run full butt against God with eyes wide open, what punishment then may be looked for? this is far worse than Balaams' carriage, he would but have gone upon the Angel of the Lord standing in his way, with a sword drawn in his hand, and not seeing the Angel neither: But to see God-standing in the way to stop the sinner, and the sinner to say, yonder he stands; yonder, that would stop me in my unlawful gain, stop me in my unlawful pleasure, stop me in my profane course of life, yonder he stands, but yet have at him; what madness is this! When the pitcher flies against the wall and breaks not, when a man runs his head full butt against a pillar and his brains dash not out, then shall he run thus full butt against God and his known ordinances and shatter not, perish not, not utterly be confounded body and soul for ever. And therefore this also may let us see the great necessity of Christian life: consider those things that show the necessity of Christian faith, and be an Atheist if thou canst; consider the necessity of Christian faith, and be a profane wretch if thou darest; see Hell and leap into it, see Heaven and contemn it, see God in thy way and run full butt upon him with eyes wide open; 
Heb. 2.3.  How shall we escape if we neglect so great Salvation?  
Use 3 Thirdly, If there be such evidences of Christ's Resurrection, than we may know how to give a reason of the hope that is in us; 
1 Pet. 3.15.  Be ready always to give an answer to every man that asketh you a reason of the hope that is in you; not to every one that asketh you a reason of any point of Christian Doctrine, or Bible-bearing; that is too much for every Christian to do: but every Christian should be able to give a reason of the Christian hope that is in him; now the hope of a Christian is to be saved by Christ the Saviour risen from the dead, as you have it; 
1 Pet. 1.3.  Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us again to a lively hope, by the Resurrection of Christ from the dead; he therefore that can give a reason of Christ's Resurrection from the dead; gives good reason of his Christian hope, he hath good reason to trust him for a Saviour, that hath saved himself, and to believe his Doctrine that God hath sealed the truth of it, with raising the Prophet that taught it from the dead. Mark the Apostle how he toucheth upon these three very same reasons here for the establishing us in our lively hope by the Resurrection of Jesus Christ from the dead: whereupon we have insisted for the proof of the Resurrection; 
verse 10.  First, upon the testimony of the old Testament, Of which Salvation the Prophets have enquired, 
verse 12.  etc. Secondly, upon the testimony of the eye-witnesses; which are now reported unto you, etc. Thirdly, by the testimony of the Spirit, which the holy Ghost sent down from Heaven, etc. and what now follows, but that therefore we have good reason to stand firm in our hope? 
verse 13.  wherefore gird up the loins of your mind, be sober and hope to the end; hope unto the end, and let neither the fury of the unbelieving world persecuting you, nor the fleeres and jeers of the profane world flouting you, be able to dash you in your hope; but hope to the end; for now that you know that Christ must needs be risen from the dead, you know how to give an answer to any one that shall ask a reason of the hope that is in you; 
Act. 26.  Paul in his Apology toucheth much upon the same reasons;  
Use 4 Fourthly, if there be such evidences of Christ's Resurrection; than it is evident that Christ was the right Messiah, for if he had been an impostor and false Prophet, neither could he have raised up himself being but a mere man, nor would God have raised him up being but a mere impostor; nor can it be said that the Devil might raise up his false Prophet, for he that cannot give sight to one borne blind, 
John 9  can much less give life to one stark dead; he cannot revive all the senses and the whole man, that cannot so much as revive one sense, the sight: if the Devil could raise up a dead man to life; he might as well make a man of dead matter; It will be Gods sole privilege for ever to be a God that raiseth up the dead; 
2 Cor. 1.9.  if therefore there be such evidences of his Resurrection, this is thought argument enough by our Saviour and the Apostles to prove him to be the right Messiah; this Resurrection from the dead: So when they called for a sign from our Saviour to prove him that he was the right Messiah, as he pretended, he instanceth in his Resurrection, as sign enough alone to convince them that he was the Messiah; 
Matt. 12.38.39.  Master, we would see a sign, etc. no sign but the sign of the Prophet Ionas, as he was three days and three nights in the Whale's belly, so shall the son of man be three days, etc. So when the Jews (seeing him take upon himself the office of the Messiah) asked him what sign he showed, the sign he instanceth in was only this; Destroy this Temple, and I will raise it up in three days; 
Joh. 2.19.  so when ye have lift up the son of man (sc. crucified him, 
John 8.28.  and he be raised again from the dead) then shall ye know that I am be. 
Act. 2.36.  So St. Peter Therefore (because he hath raised him from the dead) let all the house of Israel know that God hath made that same Jesus both Lord and Christ; so St. Paul, 
Rom. 1.4.  Declared to be the son of God by the Resurrection from the dead; and so undoubted an argument is this, that the Jews saw they must either deny the Resurrection, or necessarily grant that he was the Messiah; and therefore they took the best way they could for hindering any supposedness of it, confessing that if the Resurrection was once probably blazed abroad, the last error would be worse than the first. 
Matt. 27.64. and 42.  Come down now from the cross, and we will believe, said the chief Priests and elders; Come up from the dead, and we will believe; they could not but have confessed this to have been an argument much stronger, and therefore Christ was the right Messiah.  
Use. 5 Fifthly, If Christ be risen from the dead, than he will undoubtedly also come to judgement; for why risen he from the dead but to receive all power in heaven and in earth, 
Matt. 28.18.  and to have every knee bow unto him? 
Phil. 2.10.  And why received he this power but to execute it, and make every knee bow unto him? and where (as yet) appears this execution, when there are so many stiffe-knees yet, that will not bow unto him, I mean disobedient ones, that will not obey him? and therefore certainly he will come one day to judgement, when he shall make all them that will not bend now, break; that will not bow now under his mercy, bow then under his justice; that will not now kiss the top of his golden Sceptre reached out in grace and loving kindness, be crushed by that Scepter-bruising them in displeasure; see the connexion which Scripture usually makes, usually joining or subjoyning judgement to the mention of the Resurrection; him hath God raised up the third day, 
Act. 10.40.42.  etc. and what then? and commanded us to preach unto the people, etc. so Act. 17.30.31. but now he commandeth all men every where to repent, because he hath appointed a day in which he will judge the world by him whom he hath raised from the dead: so 1 Thes. 1.10. and to wait for his Son from Heaven; and why? what assurance for it? why the assurance of his Resurrection, whom he hath raised from the dead; there is the assurance; If therefore Christ be risen from the dead, he will certainly also come to judgement, he will not suffer the world always to run so upon wheels, to be so disorderly and full of confusion, man rebelling against his maker, the godly trampled under foot by the wicked, servants riding on horseback and Princes going a foot, the tail standing where the head should be, etc. he will not always suffer this confusion, but those times of the restitution of all things shall come, 
Act. 3.21.  when every thing shall be restored to its own place, when all gimmels shall be right, when all disorder and confusion shall flee away, when all things that offend shall be taken out of his Kingdom;  
Use 6 Sixthly, If Christ be risen from the dead, than sin is conquered, for the sting of death is sin: so long therefore as death had this deadly sting in it, death could not have been conquered by any son of Adam, every son of Adam being obnoxious to death by virtue of morte morieris, thou shalt die the death, though he had no sin in him, actual or original, but only the imputation of Adam's disobedience; that Christ therefore, a son of Adam risen victoriously from the dead, victoriously, never to return thither again, 
Act. 13.34.  or death to have no more dominion over him; 
Rom. 6.9.  (for otherwise Lazarus and others were raised from the dead, but it was to return thither again;) it must needs be, that sin was conquered by him; See the Scripture making this use of Christ's Resurrection, the foil and conquest of sin; 
Act. 13.38.  so Paul after he had urged and proved Christ's Resurrection; what infers he thereupon? Be it known unto you therefore, that through this man is preached unto you forgiveness of sins; so, he was delivered for our sins, and was raised again for our Justification; 
Rom. 4.25.  our Justification from sin is especially given to his Resurrection, because by his Resurrection he did Demonstrate and make it plain, that sin was conquered; his death would have done us no good, if it had been possible that he could have been holden by the power of death; so, Who is he that condemneth? 
Rom. 8.34.  it is Christ that died, yea rather that is risen again; what is the reason of this correction, of this yea rather, & c? was not Christ's dying enough to free us from any condemning by sin? yes; but it was, because it was the death of him that had power also to rise again, etc. and therefore the redemption of us from our sin, appeared especial in his powerful Resurrection. So in the present Chapter, If Christ be not risen, 
1 Cor. 15.17.  then are we yet in our sins; implying that his Resurrection is the conquest of sin; we have therefore what to answer all the infernal powers of Hell, challenging us of sin, even to answer them with the Apostle, Who is he that condemneth? it is Christ that died, yea rather that is risen again; etc.  
Use. 7 Seventhly, If Christ be risen from the dead, than Piety and Religion comfort yourselves; that hope is in a strong redeemer, and one that can deliver you out of the hand of all your enemies; he that was too hard for death, will be too hard for any of your enemies; he hath slain the great Goliath, and is he not able then to put any weaker Philistim to flight for you? he hath broken the bars of death, and is he not able to break the bars and gates of all the other enemies? be comforted therefore against all fear and terror. Not a hair of your heads can perish without his providence; and if it be his providence, it is no great matter though ye lose your heads too; they that can take your heads from off your shoulders cannot take your crowns from of your heads; they may tumble your bodies into the grave, they cannot seal the graves mouth upon them. Well said St. Paul in comfort against all his enemies and all his afflictions; 
2 Timo. 1.10. and 12.  I know whom I have trusted (sc. him that being risen from the dead hath abolished death;) and I am persuaded that he is able to keep that which I have committed unto him against that day; If Christ therefore be risen, ye know whom ye trust, even him that being raised from the dead, hath abolished death, and is able to keep that which you commit unto him against that day:  
Use. 8 Eighthly, If Christ be risen from the dead, than profaneness and irreligion beware yourselves? your disobedience is against as strong a revenger, and one that is of as great power to confound his foes, as to save his servants. Their terrified hearts knew this, 
Act. 2.36.37.  who no sooner by St. Peter's Sermon were they persuaded of the Resurrection, and that God had made that same Jesus whom they crucified both Lord and Christ, but presently they were pricked in their hearts, and said unto Peter and the rest, men and brethren, what shall we do? It made their hearts pant to think they had offended him, that now being risen from the dead was made both Lord and Christ, and so able to take what terrible revenge he would of them. Consider what is written in Matt. 21.44. There our Saviour bringing out the 118. Psal. (a Psalm of the Resurrection) citys this text; The stone which the bvilders refused, is become the head stone of the Corner; he adds, that whosoever shall fall on this stone (through disobedience offend, and stumble against it) shall be broken (it shall work commonly his rheum and confusion for this world) but on whom soever it shall fall, it shall grind him to powder; on whom soever Christ at his second coming shall with all the weight and might and vehemency of indignation fall, he shall then make powder and mere mish-mash of him: 
Comparate vos cum Judaeis; illi contempserunt pendentem in ligno; vos contemnitis sedentem in coelo. Aug. de verbis Domini 45.  If therefore Christ be risen, you now speak not a word nor do a deed against the son of man, but against him that is declared to be the Son of God. Compare your felves with the Jews; they contemned him when he hung upon the cross, you contemn him, when he sits in Heaven.  
Obs. 2 Second Observation, That Christ is not only risen, but risen as the first fruits to sanctify and ascertianes our Resurrection; as the first fruits under the law being offered to God, were for the sanctifying and procuring a blessing upon the whole harvest: now this, that Christ is risen as the first fruits, by his Resurrection to sanctify and warrant our Resurrections, divers things confirm it:  
First, The example of those that he actually brought with him from the dead when himself risen; 
Matt. 27.52.53.  And the graves were opened, and many bodies of Saints which slept, arose; this little razed before hand shows what his Resurrection shall be powerful unto hereafter, even unto the raising of the dead bodies of the Saints that sleep; he set but two or three prisoners free, but the goal-delivery of all his he will perform hereafter: as he is powerful to execute so he is wise not to precipitate and hasten counsels; but stay the fullness of time.  
Secondly, The virtue of his life and Resurrection to revive us, divers speeches of himself show; as that; As the living Father hath sent me, 
John 6.57.  and I live by the Father, so he that eateth me, even he shall live by me; live by me, so that I will raise him up at the last day, as four times in that Chapter he repeats that phrase. Again, that speech to Martha talking with him about her brother Lazarus his death, I am the Resurrection and the life, etc. Also that; Now is the hour come that the Son of man should be glorified; 
John 11.25.  verily verily, 
John 12.23.  except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.  
Thirdly, The virtue of his life and Resurrection to revive us, two special appellations of his in Sciripture show, namely the appellation of an Head, and the appellation of a Captain; of a head, he being as a head unto his Church, and the Church the very body and members of him their head; if the body and members shall not be revived, there is no life in the very head itself: the head would derive life unto the body: hence from this union between the head and members, are we said to be already quickened together with him, raised together with him, 
Eph. 2.5.  nay set down together with him in heavenly places; 
Col. 2.12.  The other appellation is of a Captain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in that he is called the Captain of life; ye killed the Captain of life whom God had raised from the dead, 
Act. 3.15.  etc. It became him for whom are all things, 
Heb. 2.10.  to make the Captain of their Salvation perfect through sufferings; if Jesus therefore be a Captain of life, and Salvation, he is not only to save himself, but his Companies also that follow his colours; he is not a Captain of life and Salvation, but of death and dectruction, that lets his company perish in the field, though himself come safe off without any hurt.  
Fourthly, So enfolded one in the other, is Christ's Resurrection and our Resurrection, that the one is made to imply the other; so when the Apostle preached especially Christ's Resurrection, yet the Priests and Sadduces took it so as preaching our Resurrection through him; As they spoke unto the people, 
Act. 4.1.2.  the priests, etc. came in upon them, being grieved that they preached through Jesus the Resurrection of the dead; So St. Paul in his Apology before the Pharisees and the Sadduces, instead of making his Apology for Christ's Resurrection, turns it into the general, about our Resurrection, as indeed the one enfolding the other, so he might set the Pharisee and Sadducee together by the ears, that so while the Wolves fight the Lamb might escape; 
Act. 23.6.  Men and brethren, I am a Pharisee, of the hope and Resurrection of the dead, etc.  
Lastly, To name no more authorities, consider the very next verse of my text, and there you have Christ made the author of life and Resurrection, as Adam of death; for since by man came death, by man came also the Resurrection of the dead; And in the five and fortieth verse you have another comparison, that as the first Adam was made a living Soul, sc. to become the fountain of natural life to all his posterity; So the second Adam (Christ) was made a quickening spirit; sc. to become the fountain of spiritual or Heavenly life to all his; The first Adam was made a living Soul, the secend Adam was made a quickening spirit.  
Now before we come to the Uses, a question or two is not unseasonable to be made and answered;  
Qu. 1 First, How Christ is the first fruits of all that slept; 
1 King. 17.  seeing the widow of Sareptaes' son was raised to life by Elias; 
2 Kings 4.  and the Shunamites son, and a dead man by touch of Elisha'es' bones; 
2 Kings 13.  and three by our Saviour himself in his life time, sc. Jairus his daughter in the chamber uncarried out; the widows only son upon the bier carried out at the gates of the City; and Lazarus having been four days in the grave, how therefore was Christ the first fruits, seeing these, and those also, as it may seem Matt. 27.52. were raised before him?  
Ans. 1 For Answer, Observe first, That for all them that were raised to life, except perhaps those Matt. 27. there was no proper Resurrection, not such a Resurrection as we profess in our Creeds, not such a Resurrection as that; 
Matt. 22.30.  In the Resurrection they neither marry not are given in marriage, but are as the Argels in Heaven; not a Resurrection to a state of immortality, but only to the state of their former natural life, subject to death again: But as for our Saviour's Resurrection, he risen so as now no more to return to corruption; 
Act. 13.37.  and death now to have no more dominion over him; 
Rom. 6.9.  and as himself saith, Rev. 1.18. now to be alive for evermore; I am he that liveth and was dead; and behold I am alive for evermore.  
Ans. 2 Secondly, For those Matt. 27. either they risen not till after Christ's Resurrection, as most think, so that the graves indeed opened at his death, but the dead bodies arose not till after Christ's Resurrection; And the graves were opened, etc. sc. those there abouts in Mount-Calvary; or else if they risen before his Resurrection, than they risen either upon dispensation only for a time, to lay down their bodies again; or if to retain their bodies for ever as glorious bodies, than Christ's Resurrection was in order of nature, though not of time, before theirs, because through the power and virtue of his Resurrection they were raised; seeing, as he is said in the Council and foreknowledge of God, to be a Lamb slain from the foundation of the world, and therefore nothing hinders but that Christ was the first fruits; because all that risen before Christ, either rose only to a natural life; or if not, yet only upon dispensation for a time, to lay down their bodies again; or if to retain their bodies for ever, yet by the power and virtue of Christ's Resurrection preconceived in God's counsel, as the fountain and cause of their life and Resurrection. And so we may see, 
Act. 26.23.  how Christ was to be the first that should rise from the dead; and here, the first fruits of them that slept, and the first borne from the dead; 
Col. 1.18.  because he risen only by his own power; I have power to lay it down, etc. and because never to return to corruption again.  
Qu. 2 A second question is about the wicked, whether and how they are to be raised, seeing Christ cannot be said to be their first fruits? whether and how therefore are they to be raised, whose Resurrections are not hallowed and consecrate in Christ; 
1 Cor. 15.22.  in whom are all to be made alive?  
Ans. 1 First, That they shall rise, there is no question; 
John 5.28 29.  The hour is coming in the which all that are in the graves shall hear his voice and shall come forth, etc. 
Act. 24.15.  and have hope towards God, which they themselves also allow that there shall be a Resurrection of the dead, both of the just and of the unjust.  
Ans. 2 Now secondly, How they shall be raised, whether in and by Christ's Resurrection or no? For this we are to know, that Christ by his Resurrection was made Lord and only Potentate of every creature, 
Act. 2.36.  and therefore received power over quick and dead, 
Phil. 2.11.  that he might be able to bring again from the dead all the wicked and disobedient, as their judge to punish them; and all his own, as their Saviour to glorify them. Wherefore by Christ's Resurrection both the wicked and the godly shall be raised; but the wicked, as the members of Satan only to be damned, the godly, as members of his own body to be saved: The wicked by a power upon them only from without; the godly by a power upon them from within, inhaerent in them, as his own members; as the head by an inward influence quickens the body: whereas the wicked shall be quickened by an outward influence only upon them, as the sun by an outward influence upon putrified slimy matter, animates and quickens frogs and toads; and therefore those that he quickens by that inward influence, he shall make glorious like himself; whereas those that he quickens by an outward influence only, shall not participate of his glory: like as those creatures which the sun quickens, though the sun be a glorious body, yet they are not so, but filthy, abominable, wretched creatures, frogs, toads, etc.  
Well then for the cause of our Resurrections, consider first a moral judicial cause; sc. the justice of God, requiring that we should all receive in our bodies, according to that which we have done in our bodies, and therefore that we should be raised again. And secondly a physical effecting cause, sc. the Lordly sovereign power of Christ risen from the dead, effecting the Resurrection of the wicked as their judge, to make them comformable in torments to the Devil their head; and effecting the Resurrection of the godly as their Saviour, to make them comformable in glory to himself their head; and of these he is only said to be the first fruits, because he shall only hollow and dedicate these unto God in a glorious Resurrection like unto his own, bringing the whole harvest of them without losing one ear, into the same barn and Heavenly repository; whereunto he the first fruits is already come. And therefore where it is said here, that all shall be made alive in Christ; it is meant only of his own members, that by an inward quickening influence upon them from him their head, shall be revived to the same glorious kind of life with himself, 
Matt. 25.46. Rom. 6.23. and 8.13.  which indeed is only in Scripture phrase the proper life, and the other but an eternal living death; And that these are only meant, the next verse shows, where these all that are to be made alive in Christ, are called Christ's; but for the wicked they are none of his, he owns them not, they are the limbs of the Devil, and none of his members.  
Use. First, If Christ be risen as the first fruits to ensure the glorious Resurrection of his, then let this admonish every one of us, as we desire to be made partakers of this glorious Resurrection, so to endeavour to belong unto these first fruits, sc. to Christ; the first fruits do not bless the tares, and cockle and darnel, and all filthy weeds that grow among the Corn, but only the good Corn; If we would be blessed therefore in Christ, the first fruits, let us not be tares, etc. in God's field, the Church; but let us be good Corn; otherwise the parable will read us our destinies; Gather together the tares, and bind them in bundles to burn them; in bundles to burn them, there is the destiny of the tares; 
Matt. 13.30.  But gather the wheat into my barn; the wheat is blessed in the first fruits; but the tares, their lot is to be burned, they are nothing belonging to the first fruits to be blessed, and insured in them; no man when he offered God his first fruits, desired a blessing upon the tares and weeds that grew in his field, but upon the good Corn: as therefore we desire to have a blessed Resurrection, let us labour to belong to the first fruits. It is strange that we should think, to continue nothing but very tares and stinking weeds in God's field, and think at harvest time to be carried home into his barn, as the best Corne. Beloved, however it prove with us, that many a tore and filthy weed may be brought home among the good Corn, and many a good ear of Corn left behind in the field; yet at that harvest, the end of the world, not one tore in God's field shall be brought home into his barn, nor one ear of good Corn left behind to rot in the field. Let us therefore strive to belong unto the first fruits, if we look to be blessed in the first fruits;   

Secondly, If Christ be risen as the first fruits, then let this confirm all them that belong unto the first fruits, in the assured blessed hope of their undoubted glorious Resurrection; if the poorest despised member of Christ's body shall not rise again to glory, than Christ himself is yet in the power of death, death gnaws upon him; It is the Apostle himself that is thus bold; But if there be no Resurrection from the dead, 
1 Cor. 15.13.  then is Christ not risen; the Head is not in Heaven, if any of the members shall for ever rot in the earth. Observe how still the Scripture makes the blessed hope that is in us of our Resurrections, to rest and build itself upon Christ's Resurrection; 
Job. 19.25.26.  so Job, I know that my Redeemer liveth (is one that death hath no power over) and that he shall stand at the latter day upon the earth; and what then Job? what if thou knowest that? why, I know then that I shall not always be worms meat; but though after my skin worms destroy this body, yet in my flesh shall I see God; So the Apostle having prayed that God would give the Ephesians enlightened minds, to know the excellency of the happiness that awaits them in Heaven, in these words, That ye may know what is the hope of his calling, 
Eph. 1.18  and what the riches of the glory of his inheritance in the Saints; Lest they should think, But how should we ever attain this happiness, we poor mortal corruptible creatures, that daily die, and rot and putrify in the grave, and no sign of any such ensuing glory? therefore he prays withal, that they may know the greatness of God's power in raising up Christ from the dead, as an assurance that he will also raise up them; And that ye may know what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead; 
verse 19.20.  because as it follows, he raised up Christ to be the Head over all things to his Church which is his body, the fullness of him which filleth all in all; and therefore Christ is maimed and imperfect without his body; His body therefore doubtless shall be assumed at last to him, body and head to make one perfect man, and one full Christ; Till we all come in the unity of the faith, 
Eph. 4.13.  and of the knowledge of the Son of God, unto a perfect man, etc. what firmer hope therefore of our Resurrections, then that we are thus to be the fullness of Christ, who should otherwise be a maimed Christ, an imperfect Christ, a half Christ, a head without a body? Further, for this point makes that, which the Apostle hath; 
Phil. 3.10.  That I may know him, and the power of his Resurrection; and the power of his Resurrection to me ward, to raise me up also by an influence of the head upon the members; after all my fellowship with him in his sufferings; 
1 Pet. 1.21.  Who by him do believe in God that raised him up from the dead, and gave him glory, that your faith and hope might be in God, sc. nothing doubting, but that he would also raise you up, having raised him up your first fruits; 
Rev. 1.18.  I am he that liveth, and was dead, and have the keys of Hell and of death: have the keys; he slipped not out only themselves deceiving the keeper, but he came out powerfully with keys in his hand, to let out also whomsoever of his he would; he did not indeed as Samson did with the door of the gate of the City Gaza, carry away the door and all, that whosoever would might go forth, but only took away the keys of the door to let out and lock in still whom he would:  
Thirdly, If Christ be risen as the first fruits, then let this comfort us against the fear of death, if we reckon of a day wherein he that died for us and risen again, will for that which is sown in corruption, raise it again in incorruption which is sown in dishonour, raise it in glory; sown in weakness, raise it in power; which is sown a natural body, raise it a spiritual body; Why should we much be afraid of death? death do●s but spoil us of our rags to give us robes, does but pull down our old ruinous house, to rear up a new one, and a stately one, in the room; We know that if our earthly house of this tabernacle were dissolved, 
2 Cor. 5.1.  we have a building of God, a house not made with hands; he that now fears death much, hath but either a little faith, or an ill conscience; and no marvel if these two be afraid to die; the one looking at death as an end of all his hopes; and the other as the beginning of all his misery. But a good faith and a good conscience will not fear that which it knows can neither hold it, nor hurt it; it knows that Christ is risen as the first fruits, and it knows that it belongs to those first fruits, it knows what that means; 
John 6.39.  This is the Father's will that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And that; and if Christ be in you the body is dead because of sin, 
Rom. 8.10.  but the spirit is life because of righteousness. And that; 
Heb. 2.14.  Forasmuch then as the children are partakers of flesh and blood; he also himself likewise took part of the same; that through death he might destroy him that had the power of death, the Devil; He knows, that that which was spoken in a figure to the Jews, shall in the very letter be performed to him and all Christ's members; 
Esay 26.19.  Thy dead men shall live together, with my dead body shall they arise; awake and sing ye that dwell in dust, etc. and that which was a parable to them shall be a truth to the Saints; That the valley of dry bones that were very dry, 
Ezek. 37.5.  the four winds shall blow upon them, and breath shall come into them, and they shall live, and stand up upon their feet an exceeding great army: he knows that that of Esdras though it be Apocryphal writing, yet it is Canonical truth, 
2 Esd. 4.40.42.43.  Go thy way to a woman with child, when she hath fulfilled her nine months, if her womb may keep the birth any longer within her. For as she that is with child, hasteth to escape the necessity of the travel, so do these places haste to deliver those things that are committed unto them. That which thou desirest to see, shall be showed thee from the beginning. and therefore if Christ be risen the first fruits; what need I fear that that can neither hold me long, nor hurt me at all; that can neither end my hopes, nor can begin my miseries?  
Fourthly, If Christ be risen as the first fruits; then let this comfort us against immoderate grief and sorrow for the death of friends; Why should we immoderately grieve for the death of friends, whose death for their Souls is their present gain; and for their bodies but only a casting of the seed into the ground to rot and rest there for a while, that it may sprout and spring up a fare more glorious body, green and fresh, and a goodlier body than it fell in, as is intimated here in verse 37? And that which thou sowest, thou sowest not that body which shall be, etc. but God giveth it a body as it pleaseth him; a green▪ and fresh, a statelyer and goodlyer body by fare than it was sown: and so for their Soul, death is their present gain, if so be they can say with Paul, to me to live is Christ; for than it will follow, 
Phil. 1.21.  to me to die is gain. Again, except it be no gain to be delivered out of a sinful and miserable body; yea, a sinful and miserable world, and carried into a holy and happy place, where sin and misery never peeped in; It is our weakness and error to think of our friends departed, as Jacob of Joseph; Joseph was in great honour in Egypt, and Jacob when he saw his bloodied coat, thought that surely an evil beast had devoured him, and Joseph was not; but Joseph, what bids he his brethren tell their Father to comfort him? You shall tell my Father of all my glory in Egypt. So we, when we see the bloodied coats of our friends as 'twere, 
Gen. 45.9. 2 Cor. 5.4.  their dead bodies, I mean the garments of the Soul; we are ready to think that death, that evil beast hath made an end of them, and they are not; but tell my Father, etc. So let us think of all the glory that they have in Heaven, and be comforted. Why should we therefore immoderately grieve for our friends; whose death (for their Souls) is their present gain, & c? We that do so immoderately grieve for the death of our friends, do we not mind what is the first thing used to be read at their burials; I am the Resurrection and the life? and while the earth is cast upon the body; Forasmuch as it hath pleased, etc. do we not mind these things? If we mind these things, certainly we have either little faith in us to believe the glorious Resurrection of them that die in Christ, or little hope in us to persuade us that this our friend is dead in Christ, or little patience in us under the good will and providence of God wisely ordering all things. If it be impatience in us, let us consider Job, and what he said, when among other things God had taken away his seven Sons and three daughters at once; 
Job. 1.21.  The Lord gave and the Lord taketh away; Blessed be the name of the Lord. If it be because that we have little hope that our friends are dead in Christ; why do we not then grieve for them, when we see that our friends do not live in Christ? this grief would be profitable, it would make us seek their amendment. If lastly, it be because we have little faith in us to believe the glorious Resurrection of them that die in Christ; Let us consider that if Christ be risen the third day, than all that die in Christ shall as undoubtedly rise the last day; If we believe (says the Apostle) that Jesus died and risen again, even so them also which sleep in Christ will God bring with him also; 
1 Thes. 4.14.  If therefore Christ be risen, etc. their graves are but their beds to rest their wearied bones in a while, till the day of the Lord dawn, and that great trumpet sound to waken them out of their sleep; and who now that loves one another dearlyest, mourns when he bids him Good night, to go lie down in his bed till next morning?  
Fifthly, If Christ be risen as the first fruits; Let this comfort us against the present frailties and weaknesses and vileness of these bodies of ours; bodies that are so soon puling and complaining for a little excess of cold or heat, a little defect of meat or drink; bodies that are so soon wearied, and tired out with a little labour and pains in the Course of ones calling; bodies that are so often vexing us with cramps and aches and sundry sicknesses; bodies that are soon withering and waxing old and mouldering away; bodies every way so vile, that some have irked to have any pictures made of their bodies, as but the picture of their shame; and indeed, were it not that they are our own bodies, and that every one have bodies alike, they would soon be seen how irksome they are; but if Christ be risen, etc. these corruptibles shall put on incorruption, and these mortals shall put on immortality; and thus Job comforted himself when he was so struck with sores and boils from the sole of the foot to the crown of the head, and so spent and wasted in his body with the heat and inflammation of those burning boils that he was even escaped with the skin of his teeth; had no more left almost upon that poor carcase of his, then on his very teeth, where is nothing at all; yet being in that case, he thus comforted himself; I know that my Redeemer liveth; and though after my skin (as having almost nothing now on this back, but a little withered skin) worms destroy this body (this poor torn, tattered, rend, spent carcase of mine) yet in my flesh shall I see God. And thus St. Paul also intimates comfort against the vileness and abjectness of these bodies of ours, by considering the glory they shall have at the Resurrection; 
Phil. 3.21.  who shall change our vile bodies that they may be fashioned like unto his glorious body, etc.  
Sixthly, If Christ be risen as the first fruits, etc. then what thanks own we to God and the Father of our Lord Jesus Christ for so great a blessing, so great a blessing as affords this comfort against all the present frailties and vileness of our bodies, against all excessive grief for the death of our friends, against all tormenting anxious fears for our own deaths; as being assured that Christ is not only risen from the dead, but risen as the first fruits to ensure the glorious Resurrection of all those that belong to him? This use of thankfulness for so great a blessing, the Apostle makes; Blessed be the God and Father of our Lord Jesus Christ, 
1 Pet. 1.3.  which hath begotten us again to a lively hope by the Resurrection of Jesus from the dead. And here St. Paul in the present Chapter, O death, where is thy sting, O grave where is thy victory! Thanks be to God which giveth us the victory through our Lord Jesus Christ; And indeed, he that considers what death is backed with, sin and the unalterable Law of God, can easily be moved to thankfulness for victory over it through our Lord Jesus Christ, and his death and Resurrection.  
Seventhly, if Christ be risen as the first fruits, etc. then let these bodies of ours be sacred and holy to him here, which we look should be glorious and happy in him hereafter; in him as glorified members of him a more glorious head; he will never make him a glorious member that is not first a holy member; never deliver him from the bondage of death, that does not seek first to be delivered of sin; never deliver him from the corruption of the grave that does not seek first to be delivered from the corruption of lust: If it were possible that any member of Christ in Heaven should either be a sinful member, or a poor contemptible member, sooner should it be a poor contemptible member, than a sinful member; our Saviour sometimes here upon earth had a vile contemptible body, but never a sinful body; look we therefore that these bodies of ours should be happy and glorious in him hereafter? let them be sacred and holy to him here; Think with thyself, when gluttony and drunkenness dishonours thy body, is this drunken body fit to be a member of Christ's glorious body? when filthiness and uncleanness defiles thy body; is this filthy body fit to be a member, & c? think with thyself when violence, bribery, injustice, cozenage, and trading Legerdemanie cleaves to thy hand; is this hand, fit to be a member of Christ's glorious body, & c? when pride, envy, avarice, adultery sits in thy eye, is this eye fit to be a member of Christ's glorious body, & c? when profane, and cursed speaking, horrible swearing, slandering backbiting, etc. furs thy tongue, is this filthy furred tongue, fit to be a member of Christ's glorious body, & c? How does the Apostle reason against the abusing of the body by the sin of fornication? 
1 Cor. 6.13.  Now the body is not for fornication, but for the Lord; and is it fit that that body that is the Lords body, & looks to be raised up a glorious member of him already a glorious head, is it fit that body should be for filthiness and fornication? If we will needs so dishonour ourselves as to make our bodies the members of harlots, let us know that Christ will not so dishonour himself as to make the members of harlots his own members. If therefore Christ be risen as the first fruits, etc. he will not have, like Nebuchadnezars image, the head to be of gold, and any of the members, though the very feet, the lowest, to be of base clay and dirt.  
Eighthly, If Christ be risen as the first fruit; then let us be bold to venture these bodies of ours, be it unto the death, in behalf of him and his glory, who died for us and risen again to ensure the glorious Resurrection of these bodies; our bodies are not so sure our own now that we have them, and are clothed with them; as when they are off at his bidding: he does but lay them up in a sure wardrobe, to restore us them again, far better than we doffed them off: so much deceived were those heathenish persecutors, that burning the Christians, gathered up the ashes of their bodies and threw them into the river Rhone to be carried away, who knows whither, that they might make the Christians without all hopes of the Resurrection; but little knew they that they had a head in Heaven that as those bones by prophesying came together bone to his bone, so by but speaking unto them could make all those ashes come together, were they never so scattered with the four winds; 
Euseb. 5.  see how this, (the ensurement of our glorious Resurrections in and by Christ) is made a special ground and motive in Scripture for our sufferings; 
2 Cor. 4.14. Act. 20.20. 1 Cor. 15.32. Gal. 6.12.  so we believe, and therefore speak, speak without concealment of any part of the truth of the Gospel, though thereby we procure ourselves great persecution at the hands of the Jews: and what is the ground of his boldness? Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus; so, 
1 Tim. 6.13.  Exhorting Timothy to constancy in the Gospel whatsoever befell upon it, 
2 Tim. 2.8.  upon what ground does he it? sc. this, Remember that Jesus Christ of the seed of David was raised from the dead, 
Rev. 2.8.  etc. so the Lord exhorting the Church of Smyrna to endure tribulation for his name's sake, upon what ground does he it? sc. this, these things saith the First and the Last, which was dead and is alive; etc. And so though you die in his cause, fear not, he will make you alive again; if therefore Christ be risen as, etc.  
Ninthly, If Christ be risen as the first fruits, let us while we are in these bodies of ours, be constant and abundant in all good works; knowing that our labour none of it all shall be lost, but a day shall come, when if we could be sorry for any thing, it should be especially for this, that we have slugged it so much in the work of godliness. Let not thine heart envy sinners; 
Prov. 23.17, 18.  for surely there is an end (even that end 1 Cor. 15.24.) and thine expectation shall not be cut off; And have hope towards God, 
Act. 24.15, 16.  that there shall be a Resurrection, etc. and herein do I exercise myself, to have a conscience always void of offence, both towards God and man. And here in this Chapter, after the Apostle hath sufficiently proved Christ's Resurrection, and also our glorious Resurrection in him, This is the very use he makes of it in the last verse; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore, my beloved, be ye steadfast, settled, grounded, confirmed, in the infallible faith of Christ's and your Resurrections; and unmoveable, not only settled, but unmovably settled, that nothing be able to shake you from that steadfastness, not the violence of Tyrants persecuting you, not the subtlety of Philosophers seeking to circumvent you; and if you continue thus steadfast, and unmoveable in this your faith, what will then follow, but that you should abound, not be spare and scanty, but abound; and that not when you are ready to lay down these bodies of yours only, but always: Abounding always in the work of the Lord.   
FINIS.