to beleeue in him to strengthen their faith that they should not be moued with the cauels of the aduersaries Thirdly and of these also either to winne them if it might be or to make them the more inexcusable Vse That this minde be also in vs Phil. 2.5 to be good and kinde not only to the kinde but to malicious and euill men 2. Tim. 2.25 Rom. 12.21 this is a propertie of Christianitie nature teacheth vs the other In the Apologie it selfe consider we first the meaning of the words My Father this is ment of the first Person it being spoken in relation to Christ Wherefore he saith my worketh that is he sitteth not idlely in the Heauens but he is busied and imployed in gouerning and preseruing all things Hitherto from the beginning of the World continually without intermission vpon euery day the Sabbath not excepted For this is a reason that therefore workes may bee done vpon the Sabbath day That which might bee obiected Gen. 2.2 is meant only of workes of Creation And I worke Here is a similitude and a likenes implied as hee worketh continually and is blamelesse so I hauing the same authority doe worke and am blamelesse Secondly that I worke with the Father and the Father with me that which I doe the Father doth and what the Father doth I doe So that here are contained two grounds of his defence 1. The Authority of himselfe 2 The condition of the worke that he doth From the former the Argument is this God the Father worketh euery day euen on the Sabbath and is not to be blamed But I am Gods Sonne and haue the same authoritie with him Therefore though I worke vpon the Sabbath day I am not to be blamed From the second the Argument is this Diuine workes may be lawfully done vpon the Sabbath day But this is a Diuine worke wherein the Father worketh and I with him Ergo it may be lawfully done on the Sabbath We read in the Gospell of diuers kindes of Apologies that Christ vseth taken some from one thing some from another Here he vseth an Apology only proper to himselfe drawne from great and high misteries which he doth partly to confirme his authority partly to confute the conceits of his aduersaries Because the poore man had alleadged his authority for what he did and they cauelled against it maliciously saying What man is this Christ therefore doth giue them to vnderstand that he is no man but God equall with the Father therfore of sufficient authority to command him and to iustifie what himselfe hath done c. Obserue here a great incouragement to stand to the truth so far as it is knowne vnto because God will still vouchsafe more illightening and confirmation dayly So Christ doth now reueale himselfe manifestly what hee was vnto this poore man who before had stood for him 2. This may be a warning to all captious and malicious men though they may for a while make faire glosses yet in the end their madnes will be knowne 2. Tim. 3.9 3. Further here note how this answer is made of Christ to preuent an obiection that the Iewes might vrge concerning Gods resting on the seuenth day The summe of this apologie is a Demonstration of the equality betweene the Father and the Sonne The branches of it are two First what the Father doth Secondly Christs likenes with him in that Of the First there are two parts 1. A discription of the first Person my Father 2. A declaration of his worke· worketh In the Description wee will shew First how this relation of Father is taken commonly Secondly how properly in regard of Christ For so the word my sheweth a kind of propriety and peculiarity It is taken commonly 1. in reference to all creatures by vertue of creation So God is called the Father of the Raine Iob 38.28 2. In reference to Angels Iob 1.6 and that first in regard of the Image of God in which they were created and still remaine Secondly in regard of that speciall loue manifested to them that God vouchsafeth them to be alwaies in his presence 3. In reference to men besides the former respect of creation First in a ciuill respect in regard of their Office whatsoeuer their Quality bee So Magistrates are called the Sonnes of God Secondly in a Spirituall respect First by vertue of Adoption God hauing taken them to be his Sonnes· Rom 8. Secondly by vertue of Regeneration he hauing begotten vs againe to himselfe· Ioh 1·12 13 2. It is Proper to Christ in a double respect First in regard of eternall generation as he is God eternall of the same substance with the father Heb. 1 5.6· Ioh. 3 16. Secondly As he is Mediator God and Man by reason of the personall and hypostaticall vnion of the two Natures Luk. 1 32·35 Vses to be made of this are First That Christ being the naturall and true proper Sonne of God hence it is that we come to be the Sonnes of God Ioh. 8.36 Ioh. 1.12 for whom Christ admits for his brethren them will God admit for his Sonnes 2. This is the ground of Christs Intercession hee is Gods Sonne and the Sonne of his loue If God giue vs his Sonne he will giue vs all things with him he denies him nothing Psal 2. 8. Rom. 8 32· 3. Note here the honour of the Saints that wee are vnited and made one with him that is the Sonne So are the Saints called Christ 1. Cor. 12.12 4. This sets forth the loue of God that he did not spare his only Sonne and also of Christ that he would vouchsafe to bee the Sonne of man 5. This teacheth vs our duty viz. to kisse the Son to adore and worship him c. 2. The second part was the Declaration of the worke and Prouidence of God Doctrine God who first made all things by his mighty Word doth still vphold gouerne and guide them by his wise good prouidence not like a Carpenter that builds a house and leaues it or like the Ostrich that layes her egges and leaues them in sand to be trodden of beasts Iob 39.36 but like a mother that brings forth a childe and nourisheth it This prouidence of God is proued First by the names and titles giuen to God For this cause God is caled Iehouah noting a presence stil assistant which name was not giuen him before the seuenth day after he had made all things before he was called Elohim a mighty God Gen. 2.4 This name is compounded of the present preterit and future tence as Reuel 1.4 in this regard are many names giuen vnto Places as Gen. 22.14 and 16.14 2. By the effects of it as in Iob the 38.39.40.41 chapters all which and the like are euident proofes of Gods prouidence If any obiect That many good things hapen vnto the wicked and many euill things vnto the godlie and therefore shall denie the prouidence of God I answer First That the ground of this and so of all
refuted 2. Obstinasy on the aduersaries part who will not be beaâ—en downe This shewes a difference betweene those that seeke for truth in sincerity and such as are of a gaine-saying and cauilling spirit The one seekes the good of their aduersaries that they might know the truth as well as themselues which makes them to deale with all meekenes and gentlenesse vnlesse it be towards such as are willfull and obstinate in fundamentall points of Religion such indeed are brought to punishment but yet after many warnings admonitions and exhortations But the other aiming only at victory and conquest vse all violence and if not in deeds yet in words vsing all violent and and bitter words striuing only to maintaine a cause As we see that Papists Lutherans Anabaptists c. doe in their writings and generally the more men swerue from the truth the more they goe from gentlenes growing in heat and choler to be bitter and violent The Extent is in these words The more why because Christ had more euidently mantained that which he did and had now clearely manifested himselfe Doct. The more euidence is giuen to the truth by the defendors of it the more violent opposition is made against it by the enemies thereof When Christ had wrought that great miracle of raising vp Lazarus We see how the Iewes persecuted him Ioh. 11.47 48 53. But especially when he rose againe from the dead how doe they bestirre themselues by spreading abroad lies by bribes c. Mat. 28.12 13. This makes Papists more to hate Protestants then any other kindes of Religion whatsoeuer because of that cleare light which they bring against their Idolatry And here note a further difference betweene a meeke spirit and a contradicting spirit the one considers the force of argument and if it be a sure a certaine ground they yeeld vnto it albeit their Opinion were otherwise before as Peter Act. 10.28 the other only labour to maintaine a cause The Causes are twofold partly old matter because he had broken the Sabbath which is not to be taken simply but in reference to their conceit who made this a pretence Partly new matter because he made himselfe equall to God Thus these aduersaries though they haue new matter yet they let not go their old hold Euen as the Papists that stilbring their old threadbare arguments besides their new deuises The new matter that they conceit to haue against him is that he blasphemed First In that hee made God his Father Secondly in making himselfe equall to God But before we come to their erroneous conceits let vs first obserue some sound and orthodoxall points which the Iewes gathered from the words of Christ whereby we shall see how they vnderstood his meaning aright The 1. Is That Christ did account God his own Proper Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a common Father as he is to other creatures 2. That he was equall with God And so though they were malicious enemies of Christ yet more truly did they obserue and conceiue his meaning then many heretickes haue done 3. A third is this That he that vniustly makes himselfe the sonne of God is worthy of death This is a sound collection and herein they go beyond the Papists in tolerating the Pope who maketh himselfe God taking vnto him his Titles Attributes and Authority All this serues to amplifie and aggrauate their malice that thus perceiuing his meaning and not being able to charge him with vntruth and collusion that he had at any time vsed yet notwithstanding they would without any further triall rashly accuse and condemne him of blasphemie and seeke to slay him Worse then Pilate who hearing that Christ neuer sayd but truth was afraid to meddle with Christ when hee heard that he called himselfe the Sonne of God Iohn 19.7.8.13 Doctrine Malice blinds mens eyes that they cannot search into the truth but makes them condemne at the first whatsoeuer they thinke will make against them As doe the Papists Vse is to teach vs not to condemne any thing without full triall Vers 19. Then answered Iesus and sayd vnto them Verily verily I say vnto you The Sonne can doe nothing of himselfe but what he seeth the Father doe For whatsoeuer things he doth these also doth the Sonne likewise IN this verse beginneth a confirmation of the former Apology with the Amplification of it vnto the end of the chapter The whole Summe of all is to shew that Christ is the true Sonne of God equall with the Father We may obserue in it three parts 1. Certaine Effects for the proofe of it from the 19. to the 31. verse 2. Certaine Testimonies to confirme it from the 31. to the 40. 3. A reproofe of the Incredulity of the Iewes from the 40. verse to the end The Effects whereby his Deitie is proued are First Generally propounded Vers 19. Secondly Generally Repeated verse 30. And as they are generally propounded so are they particularly confirmed from the 21. vers to the 30. The Effects vers 19. are laid downe First Negatiuely Secondly Affirmatiuely The sonnâ— can doe nothing without the father And what the father doth that doth the sonne But before we come to handle these points some generall instructions are to be deliuered out of the words before going 1. In that Christ answered againe we learne That Christ still continues in his goodnes though his enemies were more and more incensed and inraged against him Vse is as for our Imitation so for our comfort that if Christ be of so long patience towards his enemies how much towards them that loue him though they offend often against him 2. The Preface declares First the truth of the matter Verily verily Secondly the authority of him that speaketh it I say vnto you Verily c. This shewes that it was not a matter that fell from him by chance but that it was such a truth hee would staid to it a truth whereof he was sure and certaine I say vnto you a speech proper to Christ who being the Sonne of God might auouch a thing vpon his owne authority Furthermore theis shewes Christs earnestnesse towards the good of these men And Secondly that was a matter of great weight and moment Thirdly that he was so farre from shrinking from the truth because of their opposition that hee is the more earnest in standing for it Which should teach vs to doe the like Now come we to the meaning of the words· The Sonne the second Person in Trinity c. Of himselfe alone without his father as separate from him hauing no communication with him Can doe nothing this implies not any restraint or inability but an absolute necessity and impossibility that the Son should doe any thing which the Father doth not So that this Implies a vnion in nature and Essence because though both haue ability of themselues yet neither can doe any thing without the other Whereas in nature things therefore cannot worke one without the other because
they haue not ability in themselues without the helpe of one another But what he seeth c. This is spoken according to the capacity of the Iewes it implies a taking of councell together as Ioh. 1.18 Gen. 1.26 nor is it a word of speculation of Efficacy implying a communication of knowledge For whatsoeuer thinges c. Here are three points 1. The Sonne doth not only nothing alone without the Father but doth ioyntly with the Father what the Father doth 2. That this communication is not in some things but in all things 3. That as the Sonne doth the same things so he doth them after the same manner by the same authority to the same end c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise So that here in this 19. Ve. is contained a proof of the equality of the Sonne with the Father because the ioynt effects of both are one and the same The mystery and maine point here to be noted is That Christ is true God of the same essence with the Father and euery way equall vnto him Because First he can doe nothing of himselfe without the Father but as he doth all things originally from the Father so he doth them ioyntly with him Secondly yea he can doe nothing implying a necessity and impossibility Thirdly because he is in the bosom of the Father Seeing saue what he seeth the councels of his father and communicating him which none but Christ hath done Fourthly againe what the Father doth that he cannot but do Fiftly because this concurrence is in all things Sixthly and lastly hee doth euery thing after the same manner with the Father All these shew an Identity Samenes and Equality between Christ and God the Father Some illustrate this by examples as if a thing burne and cannot chuse but burne and burne alwaies we say that it is fire so Christ doing diuine workes and the same with his Father and that hee cannot but doe them and doth them after the same manner that his Father doth hee must needs be God Some Hereticke haue obiected against this place that Christ doth these things by imitation and this they say is meant by seeing and shewing Answer It is false because he doth these things by the same authority and power that the Father hauing life and power in himselfe as vers 26. and because he doth them after the same manner that the Father doth As touching the Phrases of seeing on the Sonnes part and shewing on the Fathers part these are spoken First in regard of our conceit Secondly to shew the distinction betweene the Persons the Father being the Fountaine of the deity sheweth and the Sonne the second person is sayd to see 3. This may be interpreted of the humane Nature of Christ Vse 1. Seeing Christ proues his equality with the Father in regard of the effects common to both we must learne to account of all things done and spoken by Christ as done and spoken by God the Father and so to giue credence reuerence and obedience accordingly to the same 2. As to account of the doing of Christ as done by God so likewise when we behold the workes of God the Father as the frame of the World and the things therein and doe consider in them the glory and Maiesty of God to consider also in and by them the glory and excellent Maiesty of Christ and in this we goe beyond the Iewes Turks and Heathen who in the creatures caÌ„ behold the Maiesty of God the Father only 3. In the workes of redemption which set forth the loue mercy and goodnes of Christ towards vs to obserue the loue and mercy of God 4. That what Christ doth by Necessity though not of compulsion but of nature and essence we shuld endeuor to do striuing â—o do â—he will of God and to doe nothing but what we haue a warrant for out of the reuealed wil of God So like wise to be like to him in all things viz. in kindnes in goodnes in honesse and such like vertues which are layd downe in the Word as a rule for vs to walke by and wherein he hath set himselfe forth as a patterne for vs to follow For a ground of this note that prayer of Christ Ioh. 17.21 we are all one not in essence but mistically hauing the same Spirit Wherefore wee should labour as truly to initate God as Christ though not as equally And as Christ did his essentiall vnion by effects equall with those of his Father so wee to shew our spirituall vnion by like effects Verse 20. For the Father loueth the Sonne and sheweth him all things that himselfe doth IN these words are layd downe the Causes of the former effects they are twofold First Partly the Loue of the Father Secondly Partly that the Father doth communicate all things to the Sonne The Father loueth the Sonne This is here expressed by a kind of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loueth him alone none like him him in and for himselfe vid. Col. 1.13 Ephes 1.6 Matth. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth one that onely and wholly beloued Reason of this is not grace and fauour but Nature because Christ is his Sonne as earthly men doe loue their children because they come from themselues and are of their substance vid. Pro. 8.30 Heb. 1.2 Now according to the greatnesse of the persons louing and loued so is the loue viz. euery way infinite the like whereof is not in the World to be found So that Christ is hee in whom is the beginning of Gods loue and on whom it doth rest and from whom it is conueyed to all other This first doth greatly amplifie the loue of God that hee would giue the Sonne of his loue to vs and of Christ that being his Fathers delight hee would come from his bosome for our sakes How great a loue were it for a King to giue his onely sonne for a poore Captiue This thing was so highly accepted of God in Abraham that hee did not spare his onely sonne that it was an occasion why God did sweare so to blesse his posterity Gen. 22.16 17. 2. This is a maine ground to strengthen our faith in the intercession of Christ to come vnto the Throne of Grace with confidence and boldnesse For is Christ the Sonne of Gods loue and will he then deny vs any thing that we shall aske in his Name And for this cause wee ought to hold vs close to Christ and to sticke wholly to him Further this loue must be considered not onely as a thing proper to Christ but also as an euidence of Gods loue vnto vs that we may gather from hence that we are loued For Christ hauing vnited vs vnto himselfe wee may be assured that God who so greatly loueth the Head will also loue the Members Ioh. 17.23 And this is meant Matth. 3.17 God is well pleased in Christ not onely with him but with whomsoeuer he beholds in him as Ephes 1.6 so that
following Verse 23. That all men should honour the Sonne euen as they honour the Father he that honoreth not the Sonne honoreth not the Father which hath sent him THis verse containes an Amplification of the former Effects by the end of them wherein consider 1. The end it selfe which is a duty of Honour to be performed 2. The manner of performing it 3. The motiues to vrge and presseit In the duty consider 1. the thing it sâ—lfe 2. the extent The thing it selfe is honour which is a generall word comprising vnder it all those duties which we owe to Christ as it is vsuall to comprehend the duties of inferiours to superiour in this word Honour as the fift Commandement Doct. Honour is due to our Lord Christ Iesus Psal 2. last For kissing was a token of subiection Heb. 1.6 so we read that Christ was often worshipped as by the wise men Mat. 2. by the leper Mat. 8. and by his disciples Reason because Christ though he did abase himselfe yet he still remained God and lost none of â—is excâ—llency therefore we are still to honour him Vse That it is not sufficient to abstaine from rebellion and from dishonouring and despiting of Christ but we must reuerence and honor him for the omitting of a holy duty makes vs liable to the iudgement of God as appeares in the last sentence of Christ Wherfore it is not sufficient to say we are no Arrians nor Iews to denie Christ nor Papists to confound his offices but where is the faith in him how dost thou reuerence and feare him c. 2. Point is the Extent in this word all Doct. All of what state and condition soeuer are bound to this dutie of honouring Christ the Angels Psalm and Heb. 1.6 Reason is Phil. 2.9 he hath a name aboue euery name and so euery knee must bow to him The manner of performing this duty is in these words as they honor the Father which shewes the measure of that honour which we must doe vnto the Sonne for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not only a similitude and likenes as some Heretikes would put it off but also an equality implying such an honour as is due to no creature but only to God Doct. So high and great honour as is due to the father in that measure is it due to the Sonne as appeares by many places Iude verse 25. in the salutation of Paul in his Epistles where he is ioyned with the Father and hath the Church done in giuing glory to the Father Sonne and Holy Ghost c. ioyning all together Reason of this is the equality between them and this is also another argument the sixt to proue that same equality because the same honour is giuen to Christ that is giuen to God the Father Esay 42.8 Note this against Turkes that account Christ to bee a great Prophet and Arrians that count him to be a God but an inferiour and created God The Motiues to vrge this dutie are in these words He that honoureth not c. Where consider first the Reason secondly the Amplification The Reason is He that honoureth not the Son honoureth not the Father which is layd downe First as a strong reason because this honour is not only in regard of a high account that he hath of his Sonne as a King counts himselfe honoured when his sonne is honoured or in regard of a deare affection that he beares to him or in regard of place and representation of the person of the Father the King is honored when his Ambassadour is honoured but also in regard of an identity and samenesse that the Father cannot bee honoured but by the Sonne 2. It is set downe to preuent an obiection that might bee made that this honour was derogatory to the Father Christs answeres Thâ—re is no such consequence but that the Father is honoured in this and not dishonoured Doct. The Father is honoured in and by the Sonne Phil. 2.11 Thus God is to be praised by Christ Heb. 13.15 Eph. 5.20 so are the Prayers of the Church concluded all in the name of Christ Vse 1. it shewes that many deceiue themselues in the worshipping of God for thâ—ugh all thiâ—ke that God is to be honouâ—ed yet not knowing Christ they worship not him but their owne conceits 2. It teacheth vs to behold all the attributes of God in Christ The Amplification is in these words Who hath sent him This may seeme to crosse all that hath beene formerly said For an Embassadour is inferiour in honour to a King that sent him Answ The Phrase of sending doth not alwaies implie an infeâ—iority It is here vsed in a threefold respect first of distinction of the Persons in the Trinity So the second may bee sayd to bee sent of the first and so the Holy Ghost though he neuer abased himselfe nor were incarnate is yet sayd to bee sent by the Father and the Sonne Ioh. 14.26 et 15.26 2. Of Christs incarnation that though he became man yet was he Lord of Heauen and Earth and sent from God So it implies an honour and dignity 3. Of the Offices of Christ as he is Mediatour in a twofold respect first that no Office that Christ had but it was appointed and ordeined of God Luk. 1.69 God is sayd to rayse vp a saluation Secondly as these Offices were appointed to Christ so was he deputed to them Heb. 5.4 5. This Phrase then amplifies the reason and shewes that this equall right of honor to him as to the Father is no vsurpation but a naturall communication and voluntary dispensation Doct. Christ vsurped not that honour to be equall in dignity to his Father Psal 110. 1. Act. 2.36 Vse 1. Of comfort that the things that Christ did are acceptable to the Father for vs. 2. It shewes the sinne to be the greater in dishonouring the Sonne 3. Here we haue a good ground why we performe diuine worship to Christ Why doe not the Papists bring the like for worshipping of Saints Vers 24. Verily verily I say vnto you he that heareth my Word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life CHrist hauing in the former verse laid down the ends of the particular euidences of his Deity proceedes againe in this verse and followeth to a further amplification of them more powerfully plainely and distinctly to vrge and presse them The former as we haue heard was the Power of quickening In the amplification whereof there are three parts 1. Who are quickned in this verse 24. 2. By what Meanes they come to be quickened 12. The voice of Christ verse 25. 3. The Ground of this quickening power that is in Christ verse 26. The second effect was the Power of Iudging whereof wee shall speake verse 27. and followeth Verse 24· Touching the occasion of these words and dependance of them on the former it may bee considered in two respects 1. Wee heard
partaker of the diuine nature and doing the workes of God More Particularly we are to consider 1. A description of these workes 2. A declaration of the witnes which they beare They are described in two clauses 1. Which the Father hath giuen me to finish Which sheweth first the ground Secondly the extent of these workes 1. The ground of them is because they were such workes as the Father had giuen him in charge to doe which shewes that what Christ did he did by authority commission from his Father a Doctrine heretofore noted and it is a notable ground for the strengthening of our Faith because God no doubt will accept of those things that Christ did for vs they being done by his authority And secondly it is for our imitation that wee haue the warrant of God for the things wee doe Now as this is a ground so it is an end why Christ doâ—h these workes as Luk. 2.49 Ioh. 6.38 and before vers 30. of this Chapter Ioh. 4.34 2. The extent is that Christ was not onely to begin these workes but to goe thorow with them and finish them Hence learne Doct. That the worke that God hath giuen vs is not done till it be finished This Christ knew and so he fully finished the worke his Father gaue him as Ioh. 4.34 17.4 19.30 Vse 1. For reproofe of the opinion of the Papists that Christ did not perfectly finish his worke but left some things for the Saints to adde thereunto out of Col. 1.24 2. We must obserue that in the worke of God we adde vnto diligence and carefulnesse constancy and continuance The second clause is which I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I is added â—mphatically from whence the Doctrine is that Doct. What Christ did he did by his owne power This did the people obserue in all his Miracles how he by his owne authoritie and in his owne Name did cast out Diuels forgiue sinnes teach the people c. Doct. Whence we learne that Christ is to bee acknowledged adored worshipped beleeued and trusted in as one that is absolute of himselfe to doe what he will And thus are not Saints to be trusted vnto who are only the instruments of God 2. The Witnes which these workes doe beare is expressed in these words That the Father sent me Now where Christ vrgeth this sending as a proofe of his equality with the Father we must vnderstand it of such a sending as when an Equall is sâ—nt and not an Inferior of the sending of a Sonne not of a Seruant or Messenger This Phrase of being sent is applied to Christ in three respects 1. In regard of distinction of Persons of the Father and the Sonne 2. In regard of Christs Incarnation who being in Heauen in the bosome of his Father was sent to take flesh vpon him here in earth 3. In regard of his Office as he is Mediatour betweene God and Man and therevnto sent and deputed by God This shewes that Christ did not vsurpe any authority and dignity of himselfe but had this by communication from God the Father A point before noted Vers 37. And the Father himselfe which hath sent me beareth witnes of me Ye haue not heard his voice at any time neither haue yee seene his shape Vers 38. And his word haue you not abiding in you for whom he hath sent him yea beleeue not IN these words is layd downe the third testimonie viz. the witnesse of God the Father Wherein obserue 1. How Christ doth plainly lay downe the testimonie 2. How he reproues the Iewes vnbeleife In the former we are to note 1. The Party that giues this testimonie who is described by a twofold relation to him to whom the witnes is giuen 1. Of Father The Father himselfe shewing that this was the first person in Trinity 2. Of sending Noting that Christ was come from the Father So that this testimony of the Father is That Christ is his Sonne 2. The witnesse it selfe beareth witnesse of me But when and how was this testimonie giuen Answ God the Father giueth testimonie to his Sonne foure waies 1. by his Prophets Heb. 1.1 Act. 10.43 and 3.18 2. By inward reuelation and inspiration when God by his Spirit assureth mens hearts that Christ Iesus is his Sonne as he did to Peter Mat. 16.17 3. By the testimonie of Christ himselfe Ioh. 3.33 for in that Christ giueth testimonie of himselfe God the Father also doth it 4. In his owne person by his voice First at his baptisme Mat. 3.17 and at two other times at his transfiguration Mat. 17.5 and Ioh. 12.28 And this is here principally meant for the first that is the testimony of the Prophets comes next to be handled the second is secret now Christ would bring such a testimony as all might take notice of And for the third that iâ— the point in question to be proued Here then we are diligently to weigh the greatnes of this testimonie and in it to note the great goodnes of God and the care that he hath of vs. For this being the ground of all the Articles of our Religion viz. that Christ is the Son of God without which there can be no comfort in beleeuing of any God was not contented to haue declared this by his Prophets yea or by Christ himselfe but himselfe from Heauen in his owne person doth assure vs of the truth of this so necessary an Article of Faith that Christ Iesus is his owne Sonne in whom he is well pleased with vs. And therefore of all testimonies of Scripture this among the rest and aboue all the rest is to be regarded as a most sure and strong prop of our Faith And this vse Peter teacheth vs to make when from hence hee bringeth a strong argument to confirme the truth of the Gospell 2. Pet 1.16 17 18. The vse is the same that is made Mat. 17.5 Deut. 18.15 Act. 7.37 that therefore we do heare Christ by attendiâ—â— vnto his Word which he hath caused to be written for the â—â—â—uation of his Church So much to the testimonie 2. In his repoofe note first The fault for which he reproues them The ground of this fault 1. The fault is noted in these words yee haue not heard his voice at any time neither haue yee seene his shape Which words may be taken first litterally That they neuer heard the voice of the first person speaking by himselfe at any time that is at any other time except then and vpon that occasion when hee gaue testimonie to his Sonne Neither yet did or can any man behold God with carnall eyes So that this first amplifies the greatnesse of this testimony that it is a matter of great weight sith neuer before nor since the like testimony hath been giuen Secondly it shewes what a great benefit it was that Christ was incarnate who is the character and ingraued forme of the Father in whom we may see and behold him Heb. 1.3 2. Metaphorically
that haue done euill And euill that in this life is done is a signe and euidence either of life or of condemnation 2. Cor. 5.10 In his body whilest hee liued Luk. 16.25 In thy life time for this life is but as a probation time Vse See Galat. 6.10 Eccles 9.10 2. Corinth 6.2 Hebr. 2.13 15. 3. Doct. Consider what it is that Christ here vrgeth as an euidence of life eternall it is the practice of good works not the Profession Which serues to reprooue vaine Professors 4. Resurrection of life Resurrection of condemnation That there is a difference betweene the good and the wicked we haue heard Here we see what it is euen the greatest contrariety that can bee Mark 16.16 Which must incourage vs in our Christian course that howsoeuer the wicked may seeme in many things to be better then we yet there shall be a difference hereafter Vers 30. I can doe nothing of mine owne selfe as I heare I iudge and my iudgement is iust because I seeke not mine owne will but the will of the Father who hath sent me IN this Verse is laid downe the condition of Christs iudgement to wit that it is a iust iudgement that hee iudgeth according to equity This is confirmed by that communion that is betweene the Father and Him The Argument is this That which the Father doth ordereth and willeth that is lawfull and iust But the Father iudgeth with me he directeth my iudgement and consenteth thereunto Therefore my iudgement is iust The proposition is omitted as granted of the Iewes the assumption and conclusion are here set downe The assumption in three points 1. In that he can doe nothing without his Father I can doe nothing of mine owne selfe 2. In that the Father ordereth the course of this iudgement as I heare I iudge 3. First negatiuely in that hee seeketh not his owne will Secondly affirmatiuely in that he seeketh the will of him that sent him The conclusion in these and my iudgement is iust So that this Verse as it is a further proofe of the point in question so is it likewise a conclusion by way of repetition of all the former arguments Meaning of the words I can doe nothing c. Namely as Vers 17.19 with this difference that there he speaketh in the third here in the first For hauing prooued it to bee true in a third person lest they should mistake he doth now apply it to himselfe Heare see Verse 19. Iudge see Verse 22. Iudgement as Verse 22. Because I seeke not c. Not as if Christ his will were opsite to his Fathers for then he should deny his will as we doe but this doth shew a correspondency betweene the will of the Sonne and of the Father As if hee had said I seeke not mine owne will without the will of my Father but in seeking of his will I seeke mine owne 2. Christ speaketh this according to the conceit of the Iewes who tooke Christ but for a man and thought that hee herein followed but his owne fancy The parts then of this Verse are 1. A Proposition in these words My iudgement is iust 2. A Confirmation of it drawne from the communion that is betweene Christ and God the Father This is expressed in three branches 1. A ioynt Cooperation of both together 2. A mutuall Communication of counsell 3. A Correspondency of their will The Proposition is laid in the middest and not before the reasons nor yet after which Christ wisely doth Vers 31. If I should beare witnesse of my selfe my witnesse were not true WEe haue heard how in this Chapter Christ doth proue himselfe to be God first by a miracle Secondly by a diuine Apology occasioned by the miracle In which Apologie he confirmeth it by two sorts of arguments first by diuine effects such as cannot be done but by God himselfe Secondly by diuine Testimonie This we are now come to handle and it is layd downe from the verse 31. to the end The Testimonie is first generally declared vers 32. 2. Particularly set forth in foure distinct instances the first of Iohn Baptist vers 33.34.25 Secondly of Christ his workes vers 36. Thirdly of the Father vers 37 38. and lasty of the Scriptures vers 39 c. But before he come to the testimonies it selfe Christ doth first lay downe the occasion of vsing of this kind of argument which is to preuent and meete with a secret obiection which the Iewes might make on this wise viz. That those great excellent things which before he had spoken of himselfe might well be suspected and called into question because they concerned himselfe and himselfe did auouch them of himselfe Now their readines to make such an obiection appeareth by Cap. 8.13 where they doe it plainly vpon the like occasion Therefore to preuent this Christ brings in other testimonies which might witnesse the same things of him which himselfe had spoken This must be noted for the reconciling of a contradiction which seemes to be betweene this place and chap 8. vers 14. For in that place Christ speaketh litterally and according to the truth of the thing namely that as he was indeed God so albeit he had no other testimonie yet was his owne sufficient in his owne cause but in this place he speaketh by a Rhetoricall concession and grant according to the conceit of the Iewes touching him that he was but a man and no more Now then the witnes of a man in his owne cause although it may be true yet is not sufficient to decide the matter Obserue then here first What Christ yeelded vnto Secondly Vpon what ground Doct. Our Lord Christ Iesus for the further confirmation of the truth and satisfaction of the hearers yeeldeth from that which he might haue stood vpon Though hee might haue stood vpon his owne testimonie as sufficient he being God yet because this was not so clearely euident vnto them hee bringeth in other testimonies and grounds for the confirming of this truth that were more plaine and easie to their appprehension So Mat. 17.26.27 he yeeldeth from his right hauing other meanes to manifest himselfe to be the Sonne of God and Mat. 26.53 hee might haue called for Legions of Angels For Christ sought not himselfe and his owne glory Ioh 8.50 but the glory of God by giuing euidence vnto the truth and the edification of the hearers Which shewes first Christ his great meekenes euen against his aduersaries and his great desire to bring them to the knowledge of the truth He might hauâ— only deliuered the truth being God haue exacted credence on paine of eternal coÌ„demnation but he considereth our weakenes and so imitateth God his Father who not only comâ—andeth but bringeth with all arguments and reasons to shew the equity of his Lawes to the end to perswade vs to yeeld obedience Secondly it is for our Imitation that as occasion offereth it selfe we be ready to yeeld from our right and not stand to strictly
on euery thing that may be iustified if by other meanes the truth may bee the better perswaded and taught 2. The ground vpon which he yeeldeth is that if hee had been man as they conceited him to be then his owne testimonie had not been sufficient Doct. None are to iustifie themselues and their actions and to commend the things which they doe For if Christ who was free from an ouerweening conceit of his owne doings from vaine glory and desire of applause and whose testimonie was most true would not yet commend himselfe how much lesse may we who are partiall in our owne matters and subiect to the other vices Prou. 27.2 For first If we commend our selues it ministers occasion that our testimonie should be suspected and it is hard but we shall mingle some vntruth either in suppressing some circumstances which might disgrace vs or amplifying other hyperbolically which tend to our honour 2. It sauours of a desire of vaine glory 3. If we do things that are indeed praise-worthy it is needlesse for they will commend themselues Vse For reproofe of those that stand so much vpon their owne credit that they will haue euery thing so because they say it as doth the Pope who what he saies sitting in his chaire men are bound in conscience to beleeue herein making himselfe like God 2. Thes 2.4 And as do many who though they deliuer a thing but vpon their owne authority yet are offended if it bee called in question So much for the occasion Vers 32. There is another that beareth witnes of mee and I know that the witnes which he beareth of me is true WEe are now come to the point it selfe viz. the Testimonies that are alleadged Which are first propounded in generall in this 32. verse to be Diuine testimonies The testimonies of God the Father himselfe for that is meant where he saith There is another that is God the Father not Iohn as some say for Christ would here bring in an vndeniable testimonie But how is God another from Christ Answ In foure respects First in regard of the Iewes conceit that Christ was but a man so is God another Secondly in regard of his Humane Nature for though both make one person yet the Diuine Nature is one and the Humane Nature another 3. In regard of his Office as he was Mediator betweene God and Man so hee may bee said to bee another then God Fourthly in regard of his person as he is God being a distinct person from the Father so is the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning then is this as if Christ had said You except against my testimonie as a humane testimony but I haue a diuine testimonie of these things euen the testimonie of God himselfe who by Iohn by his owne voice by his workes And by his word doth beare witnes vnto mee The Generall then of this verse is this That those things which Christ had deliuered were confirmed by diuine testimonie The points to be noted are first Who it is that beareth witnes Another that is God Doct. The testimonie whereby Christ doth iustifie himselfe and his actions and vpon which he doth rest is the testimonie of God Ioh. 8.14 18. For first he would not stand vpon his owne testimonie as is before handled and secondly this testimonie is vncontrouleable as shall be shewed hereafter Vse Here wee learne whereon to rest and ground our actions viz. vpon the testimonie of God and his approbation 2. Cor. 10. last For men may deceiue through flattery and be deceiued through ignorance but God can neither And better it is to seeke for the appâ—obation of the master then of the seruant 2. The kind of Testimonie wherein we may obserue two points 1. The thing it selfe It is a true testimony 2. The manner of setting it downe I know c. 1. Doct. The witnes which God doth giue is an infallible certaine true witnes for God is truth both actiuely declaring only the truth with falshod without error and passiuely because he cannot be deceiued he is truth in abstracto Exod. 34.6 Psal 31.5 Tit. 1.2 Heb. 6.18 Vse We heard before that we were to seeke for Gods witnes and approbation of the things we do This now is a motiue to vrge vs thereto because his witnesse is without exception Rom. 8.31 2. Christ in setting downe this testimony sheweth his assured perswasion and setled faith in it and this from his owne experience that hee had found it so I know hereby first shewing that hee went vpon sure and certaine grounds in all that he did Secondly checking the Iewes infidelity Doct. The witnesse of God is so effectuall and powerfull that it worketh credence in those to whom it is giuen Iob 16.19 Wherein stands a maine difference betweene a humane testimony and a diuine testimony For man though hee may giue a testimony which for the matter is true yet hee cannot for the effect to assure him to whom it is giuen that hee may certainely know that it is true Vse Apply we this testimony of Adoption that they who haue it doe know and are assured of it Rom. 8.15 Gal. 4.4.6 2. Doct. Though others know not the testimony of God yet we must not shrinke from it as Christ doth here Ioh. 17.25 Ioh. 6.67 69. Mat. 26.33 a good resolution of Peter had it not been in too much confidence and presumption of himselfe Which holy and constant courage ought to be in vs all So much for the Generall Vers 33. Yee sent vnto Iohn and hee bare witnesse vnto the truth WE haue heard in generall that Christ hath diuine testimony to confirme his authority and equality with his Father Now in particular this is exemplified and set forth in foure branches first by the testimony of Iohn in this Vrese vnto the 36. Verse In which note 1. The occasion thereof Vers 33. 2. The witnesse it selfe Vers 33. 3. The end of alleaging it Vers 34. 4. The commendation of the witnesse-bearer Vers 35. 1. The occasion is in these words Yee sent vnto Iohn which pointeth vnto that solemne embassage which the Iewes sent vnto Iohn Ioh. 1.19 c. From whence note the good guiding and ouer-ruling power of God who disposeth of the actions of the aduersaries of his truth to the confirmation of the same truth for it is likely they sent not vnto Iohn with any good minde but in hypocrisie for so Iohn reproues them yet doth Christ hereby confirme the truth of Iohns witnesse Shewing hereby first that this witnâ—sse came not voluntarily from Iohn he went not vnto them to declare it but they sent an embassage vnto him to aske him touching those things Secondly that there was no compact betweene Iohn and Christ for Iohn knew not Christ vntill after that time Ioh. 1.29 2. In the testimony it selfe note first the action secondly the obiect 1. The action is in thâ—se words he bare witnesse This was proper
things which hee allowes who knowes best what is good and praise-worthy Obiect But may wee not doe those things that are praised by the Saints Answ Yea for they doe it being directed by the Word and illightned by the Spirit so that their praise is the very praise of God But it must not bee vnderstood here of that commendations which is giuen by naturall men Doct. 3. From hence we may also learne that it is lawfull to seeke for praise because it is a reward of piety and vertue so that not the thing but the manner of seeking it is condemned Now in this case we must doe as men vse to doe that seeke the praise of another they will obserue to doe euery thing that may be pleasing vnto him c. so if wee will seeke the honour of God we must marke diligently what is his will what is acceptable to him and in those things we seeke to honor him by obeying his will and then shall we be assured to receiue honour from him againe 1. Sam. 2.30 Doct. 4. Alone This implies that we may not seeke praise of God and of men both together labouring to approue our selues in some things to God and in some things to man for the iudgement of God and man are contrary and we cannot satisfie both And therefore wee must set our selues to reiect the one and to seeke wholly the other Vers 45. Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whom yee trust AFter that our Sauiour had reprooued these Iewes for their vnbeliefe and laid downe the causes thereof viz. their ignorance obstinacy want of loue and ambition hee comes in the next place to the euent and issue that will follow vpon this their incredulity telling them in these words that condemnation remaines for them they shall be accused and so as that they shall be condemned It is then a very seuere Commination against them wherein obserue first who shall accuse them first negatiuely one is remooued Think not that I. Secondly affirmatiuely another is declared who it shall be viz. Moses Secondly for what they shall be accused First in generall from the manner of Christs proceeding how that after hee had first soundly prooued the point in question viz. that hee was God and also reproued them for their incredulity now seeing them still to remaine obstinate and that nothing would worke vpon them hee can no longer forbeare but hee threatens this â—eauy iudgement vpon them Hence we learne Doct. That when men will not be moued with soundnesse of argument or with reproofes they must bee more roundly dealt withall by denouncing the iudgements of God against them This was the practise of Christ against all obstinate men as the Pharises Mat. 23. Many woes denounced Of Moses with Corah and his company Of Iohn Baptist with the same Pharises Mat. 3.7 Tit. 1.13 For when milder meaneâ— will not preuaile this may worke vpon them Iud. vers 23. Therefore as lenity and mildenesse doth become the seruant of God so doth also seuerity beseeme him according as hee hath persons to deale withall These cautions obserued first that he haue a calling to doe it for then doth the threatnings terrifie as if a child be threatned by his father a subiect by hiâ— Prince Secondly that the person be certainely found to bee obstinate Thirdly that it be done without passion in a holy zeale with meekenesse Fourthly that it be done without respect of persons to one as well as another sparing none Fiftly that it be for weighty causes not for trifles as Excommunication is now vsed which makes it so lightly esteemed of Sixtly it must be vsed in the last place after all other gentler meanes sought· In particular first consider the occasion of these words Doe not thinke implying that this obstinacy arose in them because they cared not for Christ nor estemed what he said whom they accounted but as a meane man like vnto others yea worse then others holding him for a blasphemer prophaner of the Sabbath c. but as for them they had Moses for their Patron whom they trusted in This their thought being not yet vttered Christ preuenteth telling them that euen Moses whom they so highly magnified should be their accuser Of this dealing of Christ we haue many examples how hee doth preuent the thoughts of his hearers so meeting with sinne at the beginning before it breake out further A patterne for Minisâ—ers to follow teaching them to diue into mens hearts as farre as they can Wâ—ich they may doe 1. By dâ—ligent obseruing of tâ—eir owne disposition their owne temptations c. and to thiâ—ke the same may bee in others c. 2. By obseruing what hath been the quality and disposâ—tion of his Hearers what their conceits and opinions â—â—â—ir excuses and pretences c. 3. By the Word which can search further then any other meanes Thus shall they meet with sinne in time and suffer no roote of bitternesse to sâ—â—ing vp 2. The parties accusing Not Châ—â—â—t but Mâ—ses Thinke not that I. But how may this be doth Christ accuse aâ—d â—â—ndemne vnbelâ—euers Answ This may be taken two wayes either litterally and that first in regard of that proper and maine end for which Christ came into the world viz. not to condemne and accuse sinners for this the Law had done before but to saue Secondly in regard of his high Office to be a Iudge to heare and giue sentence and not to be an Accuser 2. Or figuratiuely first by way of concession as if hee should say Though I should hold my peace and say nothing of you to my Father yet should you not be acquited for euen Moses whom you hold for your Patron shall accuse you Secondly by way of amplification as if he had said Thinke not that I alone will accuse you there is another also that will accuse you euen Moses From the connection of these two obserue Doct. They that beleeue not Moses and his writings shall haue Moses to be their accuser So they that beleeue not the Prophets haue the Prophets for their accusers The same may be applied to the Apostles and all faithfull Ministers of the Word for they all bring not their owne but the message of God whose Word cannot goe backe in vaine but it either breeds faith or makes moe obstinate it is either a sauour of life or of death 1. Cor. 6. Vse It teacheth vs to be very carefull in reading of Moses the Prophets Apostles c. in hearing the Ministers of the Word to take heed how we reade and heare viz. so that wee apply both threatnings and promises to our selues that we beleeue all doctrine of Faith follow after all graces whereunto we haue been stirred vp auoide all vices from which wee haue been dehorted Else eâ—ery Chapter and verse that wee haue read euery Seâ—mon 〈◊〉 â—â—struction that wee haue heard shall be a witnesse against vs to accuse vs.
10.36 But it will bee obiected that in this respect Christ is very God and then how can he be sent Answ Yes very well if we consider the distinction of persons for there is no inconuenience to say that one person may send another as Christ is also said to send the holy Ghost Yea but then one person shall be inferiour to another We answer First that there may bee a sending among equals Secondly more particularly and properly we say that Christ first in regard of the humane nature which hee tooke into the vnity of person with the Dâ—ity Secondly in regard of the Office of his mediatorship is inferior to the Father Ioh. 14.28 Phil. 2.7 Doct. Christ was deputed of God to be his Messenger and his Minister a phrase much vsed in Scripture as Esay 61.1 prooued to bee spoken of Christ by Luk. 4.18 Zach. 2.9 11. 1. Ioh. 4.10 and Malac. 3.1 Christ is expressely called the Messenger of the Couenant and Rom. 15.8 a Minister For first none but Christ was fit to doe this who onely knew all the secret councels of God Ioh. 1.18 Secondly none was able to performe the worke but he that was both God and man For vse of this point first this manifesteth Gods loue vnto vs that when we had no meanes to come to the knowledge of his will and to life eternall he sent his onely Sonne to bring vs vnto both as in the 16. verse of this Chapter Secondly this sheweth that great respect that he beareth to mankind in sending so great and honourable an Embassadour vnto him As among men what greater honour then for a King to send his sonne in embassage to a poore man Thirdly it setteth forth vnto vs that great loue and respect that Christ Iesus bare towards vs in that he disdaind not to take vpon him this office to be made a Messenger of God for our good which we are well to note that hereby we may learne to prize Gods loue according to the worth of it and so to loue him againe Fourthly this is matter of comfort vnto vs that those things which Christ performeth are acceptable to God because God himselfe appointed him to this worke Fifthly and lastly it is exemplary for our imitation that if we will haue comfort in the things we take in hand we must looke first that the calling be warranted of God Secondly that our selues be deputed and set apart to that Calling 1. Cor. 7.17 That the Calling is appointed of God we shall know if it be warranted in the Word and that the Calling is ordained for vs if wee find our selues mooued thereunto by the Spirit of God and inabled with gifts to discharge it This makes against Masse-Priests and vnsufficient Ministers Ier. 23.21 He speaketh the words of God Which is the effect of his Office The Doctrine is That Christ being appointed a Messenger of his Father was carefull to declare the Minde Will and Word of his Father as himselfe witnesseth Ioh. 7.16 Ioh. 14.24 Ioh. 17.6 8. and Heb. 3.2 Christ is faithfull as Moses was for this is a maine end why his Office was laid vpon him Ioh. 6.38 Vse is first it is a further motiue to presse the point and matter in hand that we should be attentiue vnto the Word because Christ brought it from heauen So that if either the Author of it namely God or the messenger that is Christ can mooue vs it serues to enforce that exhortation which the Apostle hath Heb. 2.1 that we doe not let ship this Word Secondly it teacheth Ministers to haue a care that they bee like vnto Christ to iustifie that they are sent of God by speaking nothing but Gods Word Which first is Gods commandement Ezek. 3.10 Ezek. 33.7 Mat. vlt. vlt. Ierem. 23.21 Secondly the example of the Saints shewes it so did the Prophets alwaies speake in the Name of the Lord. And the Apostle 1. Cor. 11.23 Thirdly this will gaine reuerence and attention vnto their Ministery 1. Thes 2.13 Fourthly herein lyeth a maine difference betweene faithfull and vnfaithfull Ministers Now from the force of this reason ariseth this Doctrine that to receiue their testimony that are sent of God and that speake the words of God is to seale the truth of God Which as it is vnderstood here of Christ so is it true of all other Ministers vpon that ground Luk. 10.16 Ioh. 13.20 See Exod. 14. vlt. 2. Chron. 20.20 Act. 13.48 The reason hereof is drawne from their Office because they are sent of God and are Embassadors of Christ standing in his stead 2. Cor. 5.20 Vse This ought to breed reuerence in mens hearts to the Ministery because they haue not to doe herein onely with men but with God who is honoured when the Ministery is honoured despised and contemned when it is reiected 1. Sam. 8.7 Ezek. 20.8 Secondly it serues to vphold Ministers against the despite of those who contemne their Ministery because of their infirmities and weakenesses but man ought to consider not the person but the office AN EXPOSITION VPON THE FIRST OF MARKE Mark 1.25 And Iesus rebuked him saying Hold thy peace and come out of him THese words are a part of the History of our Lords dispossessing of a Diuell of which History were foure parts first the place vers 23. Secondly the description of the party possessed ibid. Thirdly the manner of dispossessing of him where first is set downe the Diuels striuing against it secondly how Christ resisted him Fourthly the effects of this Miracle vers 26 27. And Iesus rebuked him Christ hath absolute authority ouer Diuels not onely as God but as Mediatour which is for our comfort for as Mediatour he came to dissolue the workes of the Diuell Saying The charge of Christ is twofold first Hold thy peace or be mufled as 1. Tim. 5.18 But why would not Christ receiue the testimony of the Diuell Because First the ground of this confession was not good it was not loue but a slauish feare that made him as a slaue ready to bee beaten giue good words to his Master Secondly in regard of the matter it was in some respects true but not in all Thirdly in regard of the manner it was deceitfully vttered by him Fourthly in regard of his person he was not fit to giue testimony of Christ and if he had receiued it it might haue confirmed that slanderous opinion of the Pharises of compacting with him Secondly Come out of him Christ needs nothing to ouercome the Diuell but onely his bare Word So Matth. 4. though he suffered the Diuell to doe much yet at his Word away he hies Which shewes the difference betweene Christs casting out of Diuels and others He by his owne command they in his name he hy his Word they by Prayer and Fasting Further in regard of the party note the goodnesse of Christ towards mankind which as particularly he shewed to this man here so will he to euery one of vs in deliuering vs from the slauery
had power to forgiue sinnes Doctr. Christ had a further end in his micacles then a bodily good vnto those that were cured A higher mysterie is contained in them namely that in curing of our bodies hee might shew himselfe the Sauiour of our Soules c. as is declared before Vse Is that we read not these miracles as bare historicall narrations but that we consider in them the Almightie power of Christ otherwise we misse of the fruite and benefit of them for the strengthening of our Faith in him More particularly in this End consider we foure points 1. Whose good and instruction it was he aimeth at 2. The title that he giueth himselfe 3. The ground whereupon he doth this worke 4. The Place 1. Christ labours to instruct those that are contrary minded his aduersaries the Scribes and Pharises that cauilled at his Preaching He might haue rested himselfe in the approbation of his Heauenly Father the testimonie of his owne conscience the witnesse of his Disciples that his Word and Doctrine was true and in that former proofe of Diuine power which hee had giuen them in discouering vnto them the thoughts of their hearts neuerthelesse seeing them thorow blindnesse and malice not yet throughly instructed hee labours by further proofe to show them their error and to bring them to knowledge of the truth Thus he deales with them againe Marke 3.22 c. Conuincing them of error by many arguments and generally wee may obserue of Christ that neither the dulnesse of his hearers their impious scoffing nor their slanderous cauilling did hinder him from striuing to instruct them further as Nicodemus his dulnesse The scoffe of the woman of Samaria Ioh. 4.11 wherein Christ followed his Father Esay 63.2 and the Apostle the example of Christ in labouring to giue vnto Iewes and Gentiles vnderstanding and knowledge of those things which they so much opposed against and in this all Ministers should follow their example 2. Tim. 2.25 where the reason of it is also set downe If those places be obiected Act. 18.6 19.9 Tit. 3.10 and that therefore those that are peruerse may bee presently giuen ouer those places shew rather the contrary for by them we see that the Apostles did labour first to instruct them and left them not till they saw them obstinate 2. The title is Sonne of man which is in Scripture taken sometime generally and indefinitely for all the sons of Adam mankinde as Iob 25.6 and sometime for man corrupt in his corrupt estate as 1. Sam. 26.19 Gen. 6.2 Psal More particularly it is giuen to the Prophets and especially to Ezekiel more then to any of the rest to put him in minde of his infirmitie that he should not be proud through reuelations After a more peculiar manner it is attributed and most commonly it is vsed by himselfe when hee speaketh of himselfe but once giuen by any other to him namely Act. 7.56 Mark 2.13 And he went forth againe by the Sea side and all the multitude resorted vnto him and he taught them 14. And as he passed by hee saw Leuithe Sonne of Alpheus sitting at the receit of custome and he said vnto him follow me and he arose and followed him THis is the sixteenth History of the first yeere of Christ his publike Ministery and it is the last which is recorded by the Euangelists of that yeere That it followes next vpon the History afore going appeares in that by all the three Euangelists that record it it is placed next after It is recorded here and by Matthew 9.9 and by Luke 5.27.28 Matthew hath nothing but what the other haue Marke addes the whole 13. verse and secondly that he was the Sonne of Alpheus Luke verse 27. expressely calleth him a Publican which is also implied by the other and verse 28. addes that he left all In varietie of phrases Matthew and Marke say as hee passed by Luke as he went forth Matthew saith from thence Luke after these things Wherein is no difference Mark and Luke call him Leui. Matthew by a knowne name cals him Matthew The summe of this Historie is the calling of one of Christs Disciples and in number the sixt The first was Philip Simon or Peter and Andrew Ioh. 1. and Iames and Iohn Marke 1. The parts of this Story are first Christs preparation vnto this worke viz. his preaching whereof note First the time againe shewing that this was done immdiately after the former Secondly the place towards the Sea side Thirdly the occasion the resort of the people Fourthly the Act it selfe he preached vnto them the Word of God which we will but briefely run ouer hauing beene handled heretofore in other Histories 1. Here in generall we see how ready Christ is to doe one good worke after another Secondly how ready he is still to affoord more and more meanes for the strengthning of Faith when he seeth any beginnings thereof hauing now seene what effect the former miracle had wrought in the hearts of the people how they were amazed how they wondred how they glorifieâ— God for it c. Here vpon to confirme their faith he doth againe preach vnto them and performe this great worke in forgiuing the sinnes of this Publican as before hee had forgiuen the sinnes of the palsie man Thus God sent an interpreter to the Eunuch whilest hee was conscionable in the vse of such meanes as God afforded him And this did Christ promise to Nathaneel Ioh. 1.50 2. The place is the Sea side noted to shew that the place of the receite of Custome was nigh the Sea side Where we may note againe that which hath beene often obserued vpon like occasion that Christ hauing the opportunitie to preach maketh vse of any place as wee may doe likewise in case of necessitie 3. In the occasion note the readinesse of the People to heare 4. And againe Christs readinesse to instruct them of both which hath beene spoken at other times as also that Christ doth account this viz. Preaching his chiefe worke when they would haue made him a Iudge he refused it And it codemneth the practise of many Ministers of the Word now a dayes who busie themselues in other matters who will bee Iustices of peace and decide controuersies c. But regard Preaching least of all In the worke it selfe note 1. The Occasion of this mans calling namely Christ passing by that way and seeing of him which came not by chance and fortune but of the purpose of Christ and the good prouidence of God directing Where note that fit occurrences of matters are euident signes of Gods prouidence but of this heretofore 2. He saw him Christ saw Leui and not Leui Christ which shewes the preuenting grace of Christ 2. The Partie called who is described first by his name that is Leui which is an Hebrew name and shewes that this man was a Iew. It was first giuen to Iacobs three sonnes Gen. 29.34 where the signification of it is to be seene This