the goodnes of God toward his people the Iewes who were now without a Prophet and so had continued a great while before the comming of Christ to the end that their mindes might be the more raysed vp to looke vnto Christ God therefore for a token and euidence of his presence among them that hee was yet their God and that he had not reiected them giueth vnto them this extraordinary miracle and that in the City of Ierusalem that all might the better take notice of it 2. God wrought this great worke for a confirmation of the true worship of him Doct. So long as a People doe remaine the people of God he alwaies giues some signe of his presence amongst them Vers 5. And a certaine man was there which had infirmitie thirty and eight yeeres WE are now come to the 3. Part of this miracle viz. the Party endured who is set downe indefinitely to be a certaine man Secondly he is described his condition that he was diseased 38. yeeres In that he is only called a certaine man it implies that hee was a man of no great name or note but that he was a poore man as also appeares in that he had layne here so long without helpe for if he had been a rich man he might haue hired some to put him in Yet Christ makes choice of this man to shew his power on him Which shewes the freenesse of his grace a point often noted Moreouer of all the company that was here he made choice of one onely to cure him which he did First because it was sufficient for him to shew what he was able to doe vpon one as well as vpon many Secondly that it might be an encouragement to others to seeke vnto him So that if no other but this man were here cured it was their owne fault in not comming vnto Christ For we neuer read that he refused any that came vnto him for helpe and comfort Thirdly to shew that he was bound to none but what he did he did voluntarily and so he chuseth a poore man one that deserued least Here we are to take notice of Gods dealing how he bestoweth his fauour but vpon few in respect of the multitude as in the Deluge So of many thousands that came out of Aegypt two only entred into Canaan of foure grounds that receiue seed only one bringeth foorth fruit See Math. 20 16· many come to the word but few are cured by the ministery thereof Neither let me here expostulate and contend with God for it is Gods goodnes that he hath appointed meanes and that hee doth make them effectuall to any And so that may be answered to them that Christ doth Matth. 20.15 2. The consciences of wicked men shall tell them that they haue not done all that which they might and haue not vsed that ability which God gaue them to doe good But for those on whom God sheweth fauour who are conuerted by the word this is First to magnifie the goodnesse of God that but of a few it hath pleased him to make choice of them Secondly to catch them to honour God who hath so much honoured them by a godly life and not to be like vnto the multitude The Condition by which this man is described is that hee had an infirmity 38. yeeres c. If the circumstances be considered we shall say that he was of all the company one of the most miserable First in that it is sayd he was diseased that is as the originall signifieth the disease had so long growne vpon him and so much infected him that he was vnable to helpe himselfe Secondly in that it is sayd he was in this weakenesse that is the disease had ouer-whelmed him and wholy possessed him in all parts Thirdly in that he found no helpe at all to succour him Fourthly that to his disease there was added pouerty and pouerty ioyned with sicknesse makes it much the more grieuous Fifthly The continuance of it that he had been sicke 38. yeeres shewes the greatnesse of his misery Doct. Christ makes choice of the most wretched and miserable to succour them a point to be obserued in most of his miracles Which hee doth for the magnifying of his mercy both in it selfe for the greatnes of misery doth amplifie the greatnes of mercy 2. And also in the apprehension of the party helped that he may the more highly prize and esteeme of it and the more gracefully accept of it as Paul doth 1. Tim. 1.13 Vse To teach vs that the greatnes of our misery should be so farre from making vs doubt and despaire of succour as rather to minister to vs hope to be releiued of our misery being a fit obiect for Christs mercy to work vpon Now although this man had lien a long time in this disease yet at length the Lord sent him helpe Hence we learne That though the Lord suffer men a long time to lie in misery yet at the length he affordeth them comfort and releife This man was sicke 38. yeeres the woman with the bloody issue 12. yeares the woman bound by Satan 18. yeares the blinde man Ioh. 9. till he came to mans age as Vers 21. so the Cripple Act. 4.2 yet all cured The captiuity was 70. yeres yet at length they returned 2. Chron. last Ezr. 1. Abrahams seed in bondage 400 yeares yet at length deliuered So Satan hath beene let loose now 600. yeeres Reu. 20.7 yea the Church hath almost 6000. yeeres been in continuall warfare yet shall at length triumph in heauen The reason why God doth thus dispose of it is First in regard of himselfe that his power and glory and mercy may be the more manifested as Ioh. 9.3 and 11.4 Secondly in regard of man for the triall of his patience for the continance of a misery doth more trie a mans patience then the Weight of it Neuerthelesse God doth send helpe first to manifest his wisdome care and prouidence that he doth not forsake and forget them though he haue deferred to helpe them Secondly to minister comfort to those that haue long been in misery when they shall see others in like case comforted Vse is not to be discouraged because of the long continuance of our afflictions but that we consider that their is some end or other why the Lord doth deferre to help vs. And that God herein aimes at our good as well as his owne glory that hereby he will haue our hearrs purged our mindes weaned from the world and desire of heauen more increased so that the issue and fruit of our affliction shall recompence the grieuousnesse of it If this man had been cured before he had not come to that knowledge of Christ and so to remission of sins as now he did as Vers 14. wherefore we must wait on God with patience Hab. 2.3 and vphold our selues First by faith beleiuing that God doth herein deale with vs as a wise God and a mercifull father Secondly by Hope to
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
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
vers 22. that the Sonne quickeneth whom hee will hereby implying that euery Son of Adam is not quickened but those only to whom he sheweth fauour Now who they be is here expressed in this verse viz. such as heare his Word and beleeue in God 2. Verse 23. was shewed that there is an honour due to Christ now he sheweth what it is viz. to belieue in him c. Hence we learne Doct. 1. That they only which doe heare the Word of Christ and doe beleeue in God the Father doe partake of the the quickening power of Christ For this hearing and beleeuing is a beginning of our quickening and raising from death so that from hence wee may gather an euidence and assurance whether this quickening power of Christ doe belong to vs and whether we be of the number whom Christ will rayâ—e vp vnto life eternall yea or no. Doct. 2. That the honour which is due vnto Christ is to hearken to him in his Word and to beleeue in him This is all that is required of vs Deut. 18.15 Mat. 17.5 Ioh. 3.16 viz. to beleeue Vse is first to stirre vs vp to honour Christ by this meanes euen as subiects if they see their King to count himselfe honoured by such and such things they will endeauour to doe them 2. To reproue them that will honour God after their owne conceits as Saul 1. Sa 15.22 or after the traditions of men as Mat. 15.9 or by outward pomps and solemnities as the Papists which are but toyes to the excellent maiesty of Christ So much for the dependance The words themselues containe in generall a description of such as are raised vp by Christ The parts are 1. A Preface Verily c. of which hath been spoken before only here it is added to moue vs to attend vnto the matter deliuered as a point to bee much regarded and obserued 2. A promise wherein obserue first the Parties to whom it is made Secondly the promise it selfe hath euerlasting life c. The Parties are described by their actions first he that heareth Secondly and beleeneth these actions are both of them amplified by their obiects first my word secondly him that sent me The first action he that heareth which is layd downe both as a cause of the latter viz. of beleeuing and as a meanes to attaine to life euerlasting Whence we learne Doct. That the meanes to attaine to true faith and to eternal life is the hearing of the Word Rom. 10.14 15 17. Ephes 1.13 Act. 15.7 that faith followes hearing the Word Now eternall life is a consequent of faith as Esa 55.3 1. Ti. 4.16 hence the word is called the word of saluation Act. 13.26 Eph. 1.13 Rom. 1.16 yea saluation it selfe Heb· 2.3 Reason First hearing is a cause of knowledge now knowledge and illumination are a ground of Faith Secondly by hearing is the Spirit conuayed vnto vs by which Spirit Faith is wrought in vs by faith we are vnited to Christ and being vnited to him we haue a right and title to heauen So the Word is called the ministery of the Spirit 2. Cor. 3.6 Gal. 3.2 Vse 1 For Ministers that they be faithfull diligent and conscionable in preaching of the Word for it there bee no preaching there can be no hearing Rom. 10.14 a point of exceeding great moment because idle and idoll pastors doe shut vp the kingdome of heauen against the people and cause them to lie in sinne and incredulity so becomming guilty of their blood 1. Cor 9.16 2. For the people to stirre them vp to diligence to hearken and attend vnto this Word when it is preached c. The obiect of hearing is here sayd to be the Word of Christ Whence we learne Doct. That it is not euery word which is able to worke faith in vs but only the Word of the Sonne of God The Gospell my Word as opposed to the words of men and their traditions Ioh. 6.63 Rom. 1 9. Ioh. 1.18 and 14.6 The law cannot doe this for that is the letter that killeth and it is the ministery of death 2. Cor. 3.6.7 and much lesse then the words of men and their traditions Vse is to teach vs that as we be diligent to heare so we bee carefull to know what we heare The second Action is to belieue Though hearing be a thing necessary and a good ground-work and beginning yet it is not sufficient but we must further beleeue in the truth declared by the Gospell Doct. It is not sufficient to heare the Word onely but Faith must be added to our hearing Hebr. 3.2 Ephes 1.13 Rom. 1.16 For the Word doth but onely offer grace Now what good is it to haue a Benefice offered onely if it be not receiued but this is done by Faith Act. 13.48 Vse As before we were exhorted to heare so here wee are directed how to heare viz. not to content our selues with a bare and naked hearing or that we doe vnderstand the Preacher and know the mysteries of the Scripture but to apply the Word and Promises to our selues The Obiect of this action is described in these words him that sent me which is a description of God the Father and implies a relation betweene the Father and the Sonne as if he had said In him of whom I am who hath giuen me vnto the World c. Doct. God as he is the Father of Christ Iesus is the onely obiect of our Faith and therefore he saith not and beleeueth in God simply but in him that sent me And therefore wee must come vnto God in Christ and doe whatsoeuer we doe in and through him Heb. 13.15 No creature can bee the obiect of our Faith on which wee may rest because it is not able to protect vs from Gods wrath Neither is God himselfe as he hath immediately to doe with vs for so he is most strict in iustice and as a consuming fire before which we are but stubble Onely as he is well pleased in Christ and in him manifesteth his grace and fauour may approach vnto him with confidence Vse It shewes the vanitie of the most part of the World that either know not Christ or deny him as the Iewes and so dare to come vnto him in great iustice So much of the Parties The Promise is declared first affirmatiuely hath euerlasting life Secondly negatiuely and shall not c. Doct. The fruite of that honour which we performe to Christ Iesus is eternall life Ioh. 10.27 28. 1. Pet. 1.3 4. which is not in regard of any desert of the workes but of Gods free grace who sets downe this reward to encourage vs and to magnifie his owne mercy Which shewes his fatherly tendernesse towards vs that whereas we are bound to doe no lesse and he might absolutely command vs yet hee rather chuseth to draw vs on by the hope of reward Vse To bee stirred vp to the performance of these duties both in regard of thankefulnesse to God and in respect of our
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
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
and to this sense I rather agree and then it is a prouerbiall kind of speech taken from men whereby Christ doth taxe their ignorance and vnacquaintance with God For men are knowne two wayes by their speech and by their shape Now they had neither heard the voice nor seene the shape of God and so were without all knowledge and acquaintance with him and so in this respect like Heathen men All the meanes that God affoorded for the declaration of his presence among them his voyce that hee caused to bee sounded forth by the ministery of his Prophets by Christ yea by himselfe extraordinarily they regarded not but still remained ignorant Like vnto these Iewes are many among vs that notwithstanding the preaching of the Word remaine still in their ignorance c. The ground of this ignorance is set downe in these words and his Word haue you not abiding in you This Christ saith to preuent an obiection which they might make viz. That they had the Law the Sacrifices the Word preached in their Synagogues c. and therefore were not so ignorant as he blamed them Wherefore Christ taxeth in them two things that the Word was indeed preached among them and they heard the sound of it with their eares but it went not vnto their hearts Secondly that if at any time it peirced to the heart yet it did not there abide Doct. It is not sufficient to haue the Word amongst vs to heare it to talke of it and the like vnlesse it be in our hearts and abide there all is worth nothing Though Moses were read euery day in the Synagogue it profited the Iewes nothing because they vnderstood it not they were not affected with it vnlesse for a short time they made it no rule of their life to walke by See Luk. 11.28 Col. 3.16 This shews we haue an honest and good heart if the Word abides with vs and we practise it and on the contrary side an euill corrupt heart Euen as it fares with a man of a good or ill-affected stomack that either retaines the meate and digests it or vomits it vp againe or turnes it into humours Now that the VVord may abide with vs obserue these rules drawne out of the Parable Luk. 8. 1. That wee vse the meanes to vnderstand and come to knowledge of the VVord This was the fault of the first ground the seed therein had no entrance at all 2. That we loue and delight in the VVord that we make it our ioy that we relish and affect it for hauing knowledge and feeling the sweetnesse of it we shall be the more desirous of it without wearisomnesse without loathing From the want of this it is that many men of great learning are yet carried away because their knowledge was onely in the braine and not rooted in the heart Like the second ground 3. That we suffer the VVord to rule vs wholy and not entertaine our lusts pleasures and worldly care together with it for these will sucke out the life of the VVord so that it will not abide with vs long as in the third sort of ground 4. That we haue a care to make it a rule vnto vs to square our life according to it then will it abide with vs for a good conscience is the ship wherein Faith is preserued from suffering wracke 1. Tim. 1.19 and we see that error in iudgement and corruption in manners doe mutually infect one another The confirmation of this ground is expressed in these words for whom he hath sent him yee beleeue not The VVord of God did not abide in them and why because they did not beleeue in Christ the Sonne of God whom he had sent The truth of this reason appeares in two respects 1. Because Christ who was sent of God was the summe and substance of the VVord of God both of the Law and of the Prophets Heb. 8.1 Act. 10.43 whom principally it aimed to declare Now then how is it possible that they could haue the VVord abiding in them who did not entertaine and beleeue in Christ when he was come 2. Because they receiued not Christ who spake the words of God Now if they had the Word of God abiding in them they would haue beleeued in him who had brought this Word vnto them Doct. The Word abides in none that beleeue not Christ Iesus Which first is against all such as know not Christ or deny him or rely not vpon him Secondly it teacheth vs to lay sure hold on Christ Thirdly it shewes that they that despise the Word and the Minister thereof haue it not abiding in them Vers 39. Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of me THese words containes the fourth and last testimony which Christ alleadgeth for confirmation of his diuine power and authority Now it seemeth that Christ obserueth an order in setting downe these testimonies first to lay downe the lesse and then the greater So that indeed this testimony of the Scripture is the greatest of all the rest Not as was before noted that there is any difference in regard of the truth of them but in regard of the euidence and clearenesse thereof This the Apostle Peter shewes 2. Pet. 1.19 where hauing alleadged the former testimonie of the voice of God the Father vers 17.18 and comming to speake of the testimony of the Scriptures he saith we haue a more sure word of the Prophets It is greater then in these respects first in regard of the long continuance of this witnesse that it hath been a testimony giuen of Christ from before so many ages and so receiued by the Fathers and approoued from time to time as a certaine ground of Faith 2. The very writing and recording doth adde weight vnto it seeing that the Scriptures also are the voice of God as wel as that which we haue before spoken of 3. Because this testimony doth more distinctly and fully set forth Christ vnto vs then any of the former doe describing him in his nature actions offices death and suffering the benefit of it and the meanes whereby wee come to be partakers of it 4. This very Oracle and also the workes of Christ are now written and recorded and so come vnto vs vnder the nature of the testimonie of the Scripturâ— First then obâ—erue the generall scope and drift of Christ in this place which is to make the Scripture the Iudge whether himselfe had done and spoken well or no vnto it therefore he referres his aduersaries resting himselfe vpon the iudgement thereof Hence ariseth this Doctrine that Doct. The highest and chiefest Iudge of the mysteries of Godlinesse matters of Faith â—nd Religion is the holy Scripture a point cleare by many places of Scripture as Esay 8.20 Luk. 16.29 c. 2. Tim. 3.16 and so in many places it is called a Law Statute Ordinance and Iudgement because it doth declare the Will and Councell of God which he hath
pronounced and decâ—eed Thus Christ hath alwayes recourse vnto the Scripture determining all questions by them as Matth. 12.3 5. 22.29 and the Apostles as Peter Act. 2. Apollos Act. 18. last Reas 1. The Scâ—ipture is the very Word and Voice of God Now who shall be Iudge of the great mysteries of God but God himselfe 2. Because the Scripture is a true and perfect Rule that cannot erre Psal 19. It is a sufficient Iudge to decide all controuersies whatsoeuer and lastly it is an vnpartâ—all Iudge Obiect 1. Against this authority of the Scriptures the Papists doe make many obiections whereof wee will speake of two onely The Scripture say thâ—y is a mute Iudge and cannot declare which is truth Answ Though the Scripture cannot speake with the voice of a man yet it doth speake as a Law doth speake declaring what is the will and counsell of God And cannot wee vnderstand the minde of a man as weâ—l by his writing as by hearing of him speake and the rather seeing we may the more ponder euery word And yet the Scripture doth giue a mouth vnto the Scripture if wee marke it wâ—ll as Matth. 22.31 what is spoken vnto you of God how spake God vnto you but by the Scriptures Ioh. 7.42 saith not c. Ioh. 19.24 which saith and especially that Heb. 12.5 which speaketh c. Because the Word written doth declare vnto vs the will of God as plainely and as distinctly as if God with audible voice did speake vnto vs. Yea if he should speake he would speake no otherwise then that which is in the Scriptures And so aâ—e they said to speake vnto vs. Obiect 2. Heretikes say they make the Scripture their Iudge and how then can it be a Iudge of truth Answ This obiection though commonly alleagâ—d by â—hem to weaken the authority of the Scripture yet if we well consider it it doth very strongly prooue the same A contentious man when he will wrong his neighbour in any matter he will pleade the Law for his right vnto his neighbors goods as knowing that without the sentence of the Law hee cannot enioy them Now this shewes that therefore the Law is the onely Iudge that must decide this matter So in that Heretikes themselues for to vphold their doctrine doe relye vpon the Scriptures as without which they must needs faile in their cause it is a very strong proofe that therefore the Scripture ought to be the onely Iudge to determine of all matters of controuersie Againe though Scripture haue been alleaged by Heretikes yet did euer Scripture determine with and for an Heretike Vse 1. To reprooue those vaine opprobrious and blâ—sphemous titles that Papists giue vnto the Scripture of a leaden Rule c. Preferring the determination of Popes and Councels before the Scripture which is to preferre man before â—od 2. It teacheth vs in all doubts and matters of controuersie touching Faith Religion and Manners to resort vnto the Word and hereon to haue our iudgement grounded and setled Not taking any thing either for article of Faith or rule of life that is not warranted by it So much of the generall The words doe naturally diuide themselues into two parts 1. A Precept 2. Reasons to confirme it The Precept is in these words Search the Scriptures From whence the Doctrine arising is this Doct. The Scriptures doe require study and diligence for the finding out of the meaning of them and searching out the treasures hid in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutamini Though in the Originall and Latine translâ—tion the word be ambiguous and may be taken in the Indicatiue moode and the Imperatiue also yet I rather take it iâ— the Imperatiue as most translations doe for a precept and duty then in the Indicatiue for a commendation of them noting what they did as if he had sayd ye search the Scripture c. yet both waies the Doctrine is sound Search It is a Metaphor taken from such as search for gold and siluer Ore in the earth who will not cast it away by whole shouell fuls but will search and sift and breake euery clod to find out the gold To this diligence in searching the Scripture doth the Apostle exhort Timothy 1. Tim. 4.13 and Salomon vseth the same Metaphor Pro. 2.4 Act. 17.11 the same word This diligence is often vrged in the old Testament by the phrase of meditating in the Word as Iosh. 1.8 Ps 1.2 passim alibi The Reasons to moue vs hereunto besides those here mentioned in the text of which wee shall speake anon are two 1. The little hope of getting any good by the Scriptures without searching into them 2. The assured hope to get much good by searching For the former we must know that God is hid in the Scripture as gold is in the earth and so is not found out at the first sight but after a diligent search Cursory reading may giue knowledge of the story and of such things as are at the first sight easie and plaine but yet it yeeldeth little or no profit For these Iewes who had the Word amongst them heard it and read it in their Synagogue euery Sabbaâ—h made no profit by it they found not the treasure hid in them Christ Iesus him they knew not and therefore Christ bids yet search Obiect But how can this stand with this perspicuity and plainnesse that we affirm to be in the Scripture against the Papists Answ We must well vnderstand how the Scriptures arâ— plaine and how obscure First to carnal men they are obscure who discerne not spirituall things but not so to thâ—se that are inlightened by the Spirit of God 2. Neither is this obscurity in the Scriptures themselues but because the god of this world hath blinded their eyes that they cannot see 3. In the maine grounds of saluation it is cleare and plaine yea in all to those that are carefull and diligent it is easie For so the promise is Prou. 2.3.4 and 14 but vnto the carelesse nothing is plaine The reasons why God hath thus hidden his wisedome in his Word may be these First to discouer vnto vs our ignorance that when we see how many great mysteries wee are ignorant of we may be humbled Secondly That he might make a difference betweene those that seeke him in truth and those that contemne him who like Hogs and Dogs regard not Pearles Wherefore he hath also hidden them from such Thirdly that God might maintaine his ordinances and we might thâ—rein be helpfull one to another by preaching by instructing c. Fourthly to make vs the more earnestly desire and long after the knowledge of his Word Fiftly and lastly to bring vs to the performance of this duty here prescribed to search and search againe that the more we search the more we may finde 2. Now for our encouragement consider the second reason viz. that our labour shall not be lost but much rich treasure is certainly to be found by searching Therefore
is the Law sayd to be better then gold then much fine gold of Ophir So excellent mysteries are therein contained as neuer entred in mans heart yea the Angels desire to looke into them 1. Pet. 1.12 Such mysteries as concernes not our worldly wealth but the saluation of our soulâ—s In regâ—rd of which the mysteries of all other bookes are straw and stubble drosse and dung And indeed what learning haue other bookes that is not in the Scriptures For dost thou delight in Truth This Word is the Woâ—d of Truth both for the Author for the matter and for the effect giuing vs assurance that it is the truth Wouldest thou haue deepenesse and profound knowledge Where 's greater profoundnesse then in the Scripture Wouldest thou bee an Antiquary Here is a story from the beginning of the World Delightest thou in the Law Here is the ground of all lawes whence they spring issue Delightst thou in Histories Heere are all sorts admirable for pleasure and profit Or in Chronologie No where is the like for truth or for length of continuance euen for 4000. yeares in seueral persons lineally descended from Adam to Christ Now the Word saith S. Paul to Timothy 2. Tim. 3.16 is profitable first to teach secondly to conuince thirdly to correct and to instruct According to these properties let vs make seuerall vses Vse 1. This then teacheth vs first that therefore we ought to know the ground of those things that we beleeue we must search the Scriptures 2. That it is necessary that the Scriptures be translated that all may search 3. That the Scriptures are plaine or may be vnderstood by those that will search else why should we search 4. That the Scriptures are a sufficient rule and direction and therfore Christ bids them search in the Scriptures and no where else 2. This refutes the errors of the Papist who haue many positions cleane contrary vnto this Doctrine as 1. That people are to be kept in Ignorance 2. That the Scriptures must bee read in an vnknowne tongue 3. That Traditions Fathers and Councels must bee ioyned with the Scriptures 3. For Correction It serues to reproue diuers sorts of men Some care not to reade the Scriptures but of all bookes make lest account of it Chronicles Histories Playbookes are often read the Scriptures seldome Some will not suffer a Bible to be in their houses and count it a reproach to carry a Bible to Church Some will reade at Church and turne to places as they are quoted but neuer at home their businesse suffers them not who yet are better then many that will bring other bookes to Church and while the Minister is preaching reade those Some content themselues to haue read ouer a number of Chapters at a time without any further search Some read and labour to search out the true meaning of places but all is that they may know the occurrences of things bee able to reconcile places and maintaine them against the Aduersarie who yet faile in this duty in that they are not cast into the mould of the Scripture and by their search doe not finde out the hidden Pearle Christ Iesus 4. For Instruction it shewes that this is a duty belonging to all to performe and for our Direction in searching of the Scriptures it is necessarie 1. That we haue the Scriptures in our houses in our closets that wee reade them diligently and frequently with study and obseruation that we attend to reading hauing thereunto appointed times at rising at going to bed that besides publike reading in the Familie we vse priuate reading by our selues Not to tie our selues to reade ouer three chapters a day so to reade the whole Bible in a yeere but that we mark what bookes are easie what more difficult what best retained in memory what more hardly and according to make choice of places and to reade those that are most needefull and profitable for vs and such bookes as are hardest as the Epistles of Paul and the Poeticall bookes Iob Psalmes c. to read them often 2. That we doe not reade without calling vpon the Name of God for direction to open our eies that we may vnderstand his will 3. That wee reade with a minde to subiect our seluess to it 4. That in reading we gather no collections contrary to the Analogy of faith contained in the Creed Commandements and Lords Prayer 5. That in those things wee vnderstand not wee seeke for such helpe of others as we may for the finding ouâ— of the truth c. The reasons brought to coÌ„firme this precept are two the first is taken from that opinion which they had of the Scripture to whom Christ directs this exhortation For in them ye thinke c. Herein consider first The Substance of the reason Which is that the Iewes thought in the Scripture to haue eternall life Which is not layd downe as a false opinion but as a true and orthodoxall ground the more also to checke them who although they had so good an opiâ—ion of the Scriptures yet did not search them Doct. The Scriptures were written for our saluation that we might haue eternall life Ioh. last and last vers For they first declare in generall the good will of God to saue man secondly they shew the meanâ—s whereby wee are saued Thirdly they woâ—k Faith wherâ—by we come to be partakers of this meanes From the Inference of this reason note first That all that haue the Scriptures in high account doe not make true profit and benefit by them as the Iewes here And so did they highly esteâ—me of Moses and yet beleeued him not Secondly that the good opinion that we haue of the Scriptures ought to stirâ—e vs vp to search them else it will be a witnesse against vs. 2. The second point to be noted is the manner of laying it downe yee thinke not haue for they missed of it Doct· Many looke for life and saluation that in the euent â—nd issue are deceiued Rom. 11.7 thus doe all Heretikes Idolâ—ters c. The reason is because they mistake the ground they build oâ— a wrong foundation they cast anchor on quicksands that â—n the end swallowes them vp Vse Note this against such as thinke they may bee saued in any religâ—on so they haue a good conceit 1. Thes 5.20 2. To discouer the value hope of many that professe themsâ—lues Chrâ—stians who whatsoeuer they doe yet will say they â—eane well and haue a good intent The second Reason is in these words They are they which â—â—stâ—fâ—e of me Because the Scriptuâ—es giue witnes vnto Christ whiâ—h in that it is added aâ— a reason and motiue to search 〈◊〉 Scripturâ—s it giues vs to vnderstand first That Doct. Christ Iesus is the maine and chiefe Treasure contained in them Runne we through the whole Scripture we shall finde this true how it alwayes points at him Luk. 1.70 Luk. 24.27 Act. 10.43 For Christ is the onely Author and meanes whereby we attaine
In whom yee trust First note here the erroneous and hereticall collection of the Papists from hence therefore say they the ancient Fathers beleeued in Moses trusted in him adored him and called vpon him wherefore so may we doe vnto the Saints The vanity of this appeares first because these here spoken of are such as Christ condemnes and who had Moses to bee their accuser So that they trusted in Moses and Moses would accuse them for it and what doth this make for the Papists Secondly by Moses is meant here Moses doctrine and not his person and so they are here said to trust in Moses as before they are said to trust in the Scriptures Thus in Exodus they beleeued the Lord and Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gaue credence to Moses So 2. Chron. 20.20 So it is in the Vulgar Secondly from this obserue that whereas it is laid downe to shew their high account and good opinion that they had of Moses who yet notwithstanding should be their accuser Doct. The high account that people haue of Ministers shall not keepe them from being their accusers if they beleeue and obey not their doctrine For it is onely faith and obedience to their doctrine that can free vs from the accusation of our Ministers for so they shall not haue to accuse vs but to pleade for vs Heb. 13.8 17. Vers 46. For had yee beleeued Moses yee would haue beleeued me for he wrote of me IN this verse is laid downe the cause why Moses would accuse them which is their incredulity not directly expressed but laid downe vnder a proofe and 〈◊〉 the more strongly affirmed Now this is strange that they should not beleeue in Moses in whom as is said before they trusted whose disciples they professed themselues to be whom they knew to be instructed of God To â—â—â—are this we must consider that there is a double faith first â— generall faith whereby we beleeue the Ministers of God to be his seruants sent of him and that which they deliuer to be tâ—e Word and truth of God 2. A particular faith whereby we vnderstand and conceiue the true meaning of that which is deliuered and accordingly apply it to our selues Herein failed these Iewes for they vndâ—rstood not that Moses spake of Christ and therefore they beleeued him not The proofe stands thus Yee beleeue not me therefore yee bâ—leeue not Moses Doct. They that beleeue not in Christ aright beleeue not Moâ—es the Prophets the Apostles the Scriptures or the Ministers preaching out of the Scriptures For all doe declare Christ Vse· So to reade and heare all as that we may find matter to strengthen our faith in Christ otherwise all will bee our accusers A confirmation of this proofe is in these words for he wrote of me Whence we learne first that Christ was made knowne euen from the beginning Secondly that if we beleeue not the doctrine that is deliuered we doe not beleeue the Ministers if we beleeue not Moses writings we beleeue not Moses Vers 47. But if yee beleeue not his writings how shall ye beleeue my words A Further confirmation proouing their incredulity wherein note a double comparison first betweene Moâ—es and Christs peâ—sons secondly betweene Moses writings and Christs words as is hee shoulâ— say If yee reiect Moses whom yee tâ—iâ—ke so well of whose writings are recorded vnto you no maâ—â—â—ll yea how can you but reiect me whose words are only sâ—unded in your eareâ— and of whom yee esteeme so meanely anâ— so basely from thâ—ir conceit Doct. If we will noâ— bâ—leeue the written Word of God we wiâ—â— not beleeue any â—uideâ—câ— whatsoeuer Marke Abraâ—â—ms answer to the Rich man Luk. 16.31 For the Scriptures haue been approoued from time to time to be the Word of God and the ground of all writing speaking and preaching hauing fully declared the whole will of God Vse 1. That wee seeke not any other meanes to breed Faith besides the Word Secondly that this be a strong motiue to stirre vp to haue it in high account AN EXPOSITION VPON THE THIRD OF IOHN Ioh. 3.29 30. He that hath the Bride is the Bridegroome but the friend of the Bridegrome which standeth and heareth him reioyceth greatly because of the Bridegroomes voyce This my ioy therefore is fulfilled He must increase but I must decrease THese words are part of that testimony which Iohn gaue concerning Christ It beginneth at the 27. verse In it wee may obserue these foure distinct points First the free confession that Iohn maketh of his owne profession and gifts vers 27 28. In thâ—â—â—bserue 1. Wheâ—ce his Gifts and Callings was viz. from Heauen This affoords many instructions first that man hath nothing nor ability c. of himselfe but from aboue which serueth to humble vs Rom. 14. Secondly that euery excellent thing commeth from Heauen whether spirituall or temporall Iam. 1.17 This sheweth whether to haue recourse for a supply of our wants and to whom to giue thankes when we haue receiued any blessings Thirdly that God as he bestoweth all things on men so he proportioneth them accordingly to euery man This sheweth that wee are to obserue our owne gifts and callings and herewith to be contented 2. What his Calling was the declaration is partly negatiue I am not Christ Affirmatiue but I am sent before him This sheweth the integrity of Iohn that Iohn would so abase himselfe and acknowledge his place not onely before strangers but also his friends euen such as would haue attributed greater matters vnto him That I haue said viz. seuen times recorded by the Euangelists This sheweth vs that we must be constant in our integritie Againe in that these witnesses so often did talke of the preheminence of Iohn aboue Christ and would not after so many sayings of Iohn be perswaded we see how dangerous a thing it is to haue a wrong conceit fixed in our minde wherefore we ought to labour to preuent and redresse speedily all errors in iudgement I am not the Christ Why because his disciples would haue made him the Christ This learnes vs not to take to vs any Honour or Calling that belongs not vnto vs as titles and the like But I am sent before him that is I am the seruant of Christ This teacheth vs that in no hand we be ashamed of that Calling whereunto God hath called vs howsoeuer it may seeme base in the world The second point is the comparison betweene himselfe and Christ and thereby sheweth how much more excellent Christ is then himselfe is twofold first in the 29. verse secondly in the 30. verse First let vs see the literall meaning Bride Bridegroome These termes are vsed for new married persons and in the originall not onely so but for those that are onely contracted And this rather is meant here because the time of solemnization of the marriage betweene Christ and the Church is not to be holden till the end of the World in the Kingdome of
yet notwithstanding Iesus Christ God and man considered in his person is from aboue of an heauenly off-spring The vse is first to teach vs how well those prerogatiues agree vâ—to Christ which the Scriptures do attribute vnto him that he is the Head of the Church the Sauiour and Redeemer of mankind our Mediator and Intercessor that hee will bring vs vnto eternall life euen because he is from Heauen and so none either can claime any of these prerogatiues Vse 2. That so wee ought not esteeme of Christ vilely and bâ—râ—ly as the Iewes did by looking onely vpon his poore and meane estate but we must remember that he is from heauen The second part is of Christs excellency Aboue all Doct. Christ is more excellâ—nt then Man or Angels the former is manifest the latter is prooued plentifully in the first Chapter of the Hebrewes Some will say What need this doctrine euery one that is but instructed in his Catechisme can tell this True many know but acknowledge it not aright by their practice for if we did then would we not carâ—y our selues so proudly as many doe but we would see our basenâ—sse and vilenesse in respect of the dignity and excellency of Christ and so learne to be humbled Briefly the vse is to teach what high esteeme wee ought to carry of Christ how greatly to honour and reuerence him Other vses also may bee drawne from hence for if Christ be aboue all then is hee able to protect and defend his Church and to prouide all good things for vs c. The third part is concerning man what hee is first in his condition He that is of the earth Doct. Man in regard of his beginning is of the earth This doctrine is well knowne and is prooued vnto vs by these Scriptures Gen. 2.7 Gen. 18.27 Iob 33.6 Man also when hee dies returnes to dust now it is a sure rule that euery thing is made of that whereinto it is resolued as ice and snow of water This instruction briefly ministers vnto euery one matter of humiliation to consider our weakenesse and basenesse which ought to be vnto vs as the blacke feet vnto Peacockes to make vs plucke downe our stately feathers and high minds Secondly in his disposition first inward Is of the earth That is he is wholly earthly minded and carnally affected This teacheth vnâ—o vs first that man naturally sauoureth of nothing but earthly things in all the parts both of soule and body Take an instance in his vnderstanding and wee shall see it naturally carried vnto carnall and sensuall constructions Hence the Iewes did expound the Prophecies of earthly things dreaming of an earthly Kingdome of Christ as also the Disciples did Hence the Capernaites dreamed of a carnall eating of Christs flesh Ioh. 6.52 Hence it was that when Christ spake of doing his Fathers will which he accounted his meate and drinke the Disciples interpreted it of earthly food Ioh. 4.33 So when Christ spake to the Woman of Samaria of the water of life she vnderstood it of the water of Iacobs Well Ioh. 4.11 So was Nicodemus his vnderstanding altogether carnall in the matter of Regeneration though he were a great Doctoâ— Secondly this teacheth whatsoeuer knowledge and other spirituall grace a man hath hee hath it onely from the gift of God being in himselfe vtterly deuoid of all 1. Corin. 2.14 Roman 8.5 Secondly in the outward disposition which is his speech and it may also be referred to his actions and carriage He speaketh of the earth First froÌ„ the connexion of these two together the outward with the inward disposition we learne that according to a mans inward disposition and affection so is his speech vsually though sometimes hypocrites may make a faire colour of words to hide the priuy corruption of their hearts but vsually it is so See for proofe Matth. 12.34 35. Matth. 7.18 20. for as the heart suggesteth so the tongue vttereth for this is the hearts interpreter Vse Is to teach vs to iudge both of our selues and others by our owne and their speeches which if we find to sauour of earthly things that our talke is nothing but of the World and worldly wealth we may iustly suspect our sâ—lues that our hearts be carnall and vnregenerate This shewes the vanity of that excuse of many who will say Why whatsoeuer I say yet I thinke no ill I meane well Matth. 12.37 A second Doctrine that man of himselfe cannot declare and deliuer any heauenly Mysteries pertaining to saluation This point Iohn principally intended thereby to driue the people from him vnto Christ who onely could expound and declâ—re vnto them all diuine knowledge of the mysteries of the Kingdome of Heauen And so the Prophets of old and now all the Ministers haue not in themselues the light of knowledge but are illightened and inspired by Christ in whom all the treasures of wisedome are hid Ioh. 1.8 Colos 2.3 First this is a notable euidence of Gods loue towards vs who hath giuen vs Christ Iesus the Lyon of the Tribe of Iuda to open the booke of the mysteries of the King of Heauen and to reueale them vnto vs without whom we should otherwise haue had no more knowledge then Sauages and wilde people haue Reuel 5.5 Secondly this is to admonish Ministers that they be not puft vp with pride and swell against their brethren because they haue more knowledge but to remember that they are men as well as others and so though they haue many helpes to get knowledge yet it is Christ who by his Spirit must illuminate their minds to giue them sound vnderstanding in heauenly matters And secondly that they ought to teach them vnto the people as the Oracles of God 1. Pet. 4.10 Thirdly this teacheth the people to regard the Ministers remembring that they deliuer the Word of God and not man 1. Thes 2.13 The last clause of this 31. verse is repeated againe but not in vaine for the matter was of great weight and the preiudicate opinion of the Iewes was hard to be remoued and so hee vrgeth it againe vnto them Secondly hereby hee maketh way vnto his complaint for their vnbeliefe that though hee came from heauen yet they receiued not his testimony Vers 31.32 He that commeth from aboue is aboue all hee that is of the earth is earthly and speaketh of the earth hee that commeth from heauen is aboue all 32 And what he hath seene and heard that he testifieth and â—o man receiueth his testimony WHich words containe the complaint of Iohn for the incredulity and vnbeliefe of the Iewes In it are two parts first the ground and reason of his complaint secondly the complaint it selfe The reasons or arguments whereby he vrges the greatnesse of their incredulity are two first drawne from the excellency of Christ Hee that is come from heauen is aboue all These words first in that they are twice repeated and that for the weightinesse of the matter therein contained teach
Ministers that they ought not to thinke the bare deliuery of a truth and that but once sufficient but duely to consider the weight of the matter and so to vrge and presse it againe and againe that hereby as it were by many strokes they may beat the truth thereof into the hearts of the hearers Gal. 1.9 Secondly they serue to aggrauate the incredulity of the Iewes For who spake Was it not Christ from heauen who is ouer all then the greater is their vnbeliefe that would not receiue his testimony The Doctrine hence arising is The greater the person is that deliuereth a truth vnto vs the greater is the fault if it be lightly regarded by vs. This is proued out of the second of the Hebrewes For the Apostle hauing prooued in the first Chapter that Christ is more excellent then the Angels Chap. 2. vers 2 3. thereupon inferres that if the Word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence oâ— reward then how can we escape if we neglect so great saluâ—tion preached to vs by Iesus Christ And this in common equity for if the King doe speake vnto vâ— and we lightly esteeme of iâ— the fault is greater then if a meane and base person deliuered the same message vnto vs. And the husbandmen were therefore especially destroyed because they regarded not the message which the Lord sent vnto them by his only Sonne Mat. 21.37.38 For this contempt of the message shewes a light esteeme of the Person that deliuers it The vse is that which the Apostles make Heb. 12.25 see that yee despise not him that speaketh from aboue Where he addeth a reason drawne from a comparison betweene Moses and Christ that if they escaped not which despised him that spake from earth 1 Moses much more shall not we escape that despise him that speaketh from heauen 1 Christ That the former escaped not appeareth by the example of Mirian Numb 12. of Nadab and Abihu Leu. 10. of the man that gathered sticke Numb 14. of Corah and his companie of the Israelites that would needs fight with the Canaanites against Moses expresse commandement yea and of all the Israelites who perished in the wildernesse for this cause Now if these did not escape how can we But how shall we heare Christ speake who is now in heauen Answ Christ speaketh vnto vs by his ministers to whom he hath first deliuered this message Heb. 2.3 4. and therefore Christ saith he that heareth you heareth me Yea but we see no such iudgements come vpon those that contemne the Gospell Answ It is then because we doe a right obserue the iudgement of God for is not the punishment of the Iewes for contemning Christ and his Gospell namely their vtter desolation and dispersion farre greater then any of their Captiuities vnder the times of the Law Doe we not see all those famous Churches of Greece for their light esteeme of the Gospell vtterly destroyed now in slauery to the Turk and is not Rome now a seruant of Antichrist a greater plague then to be made the slaue of the Turke 2. Thess 2.9 10 11. And if there be no corporall plague then doth God send spirituall punishments giuing men vp to hardnes of heart and reseruing them to eternall condemnation 2. Thes 1.7 8 9. Act. 28.26 27. which plague of hardnes of heart is so much the more fearfull and grieuous by much lesse sensible it is The second argument is drawne from the infallible and certaine truth of the Gospell that Christ hath deliuered vers 32. what he hath heard and seene which words first shew the certaine truth of his doctrine for hearing and seeing are senses of learning and such proofes are most sure Secondly it settes forth his manner of deliuering for he spake it not by relation and inspiration as the Prophets but he saw and heard it in heauen in the bosome of his Father at the Counsell-table as it were of the Trinity The Doctrine hence arising is That the Gospell deliuered by Christ is a most sure and certaine truth See Ioh. 1.1.3.2 Pet. 1.16 Luk. 1.2 and therefore Saint Iam. cap. 1.18 fitly calleth it the Word of Truth both in regard of the Author and of the manner of deliuery and also of the effect it worketh in the heart of the receiuers Vse 1. This serues to aggrauate the incredulity both of the Iews also of vs who notwithstanding these cleare euidences cannot yet be perswaded of the truth thereof We will beleeue a man that sayth hee both heard and saw the thing he reporteth yet the Gospell first preached by Christ in whom there is nothing but it makes him worthy to beleeued after confirmed by the Apostles who were eye-witnesses and eare-witnesses of all that was done cannot wee be drawne to beleeue Ioh. 7.48 2. This serues to strengthen our faith in the doctrine of the Gospell deliuered vnto the world that wee beginne not to doubt and stagger about the truth thereof but to stand constantly for the defence and vpholding of the same and euen if need bee to seale vp the truth of it with our owne blood 3. Christs faithfulnes in deliuering that only which he saw and heard ought to teach ministers to take heed that they deliuer nothing but what is sure and certaine which they haue receiued from Christ and is grounded vpon the Word otherwise they are liable to the Apostles reprehension 1. Timo. 1.7 4. This confutes our aduersaries who deliuer many points of doctrine as necessary to saluation which they neuer saw nor heare whereof they haue no ground as of Purgatory Limbus Transubstantiation c. Finally if we will be certainely resolued in points concerning our saluation we must not relye vpon the sayings testimonies and opinions of men but vpon the vndoubted truth of Gods Word Now come we to the complaint it selfe The fault hee complaineth of was that no man receiued his testimony Though Christ spake from Heauen though his person was most excellent and the truth of his doctrine most certaine yet no man did beleeue it that is very few and in comparison of those other that beleeued not as nothing From which inference wee may obserue this instruction that no euidence will satisfie incredulous and obstinate persons so the Iewes were perswaded the Prophets and namely Ieremiah were inspired of God Ier 42.2 yet when he had deliuered his message from God to them they would not beleeue him but gaue him the lie and said that Baruch did prouoke him against the people Ier. 43.2 3. So Pharaoh and the Egyptians would not be perswaded euen for their owne good The Iewes Act. 4.16 could not deny the truth of those things the Apostles had done yet would they not beleeue So the Pharises against their owne conscience said vnto Christ that he cast out diuels by the Prince and though they knew he did it by his Diuinity yet would they not be perswaded Mat. 12.24 Thus infidelity
closeth vp the eyes of a mans reason so that be the proofes and euidences neuer so plaine yet he cannot be perswaded in his heart Vse Not to thinke any thing the worse of the truth though men beleeue it not for few there are that will beleeue Esay 53.1 Rom. 10.16 but the truth of the Gospell depends not vpon man but vpon God Rom. 3.4 Wherefore wee ought not as many doe to stagger and doubt of the truth because Papists and others after so much writing and disputing and so plaine euidence on our sides will not yet beleeue but still write and euen die in defence of their errors For what if an Heretike bee burnt at a stake shall we thinke euer the better of his heresie or on the worse of Gods truth God forbid Let vs rather looke vpon the Word of God and so ground our selues thereon and consider withall what a man is if God giue him ouer to the diuell to incredulity obstinacy and hardnesse of heart Receiued They heard the Word preached and the truth of it proued vnto them oftentimes by Christ yet they remained incredulous and obstinate Which first as it serues to aggrauate their hardnesse of heart and vnbeliefe Secondly so it yeelds vnto vs this obseruation That incredulity and obstinacy against plaine euidence of truth is not onely proper to the profane and infidels but to many of them also that vse to heare the Word preached to frequent Sermons c. as the Iewes did Ezek. 33.31 32. Vers 33. He that hath receiued his testimony hath set to his seale that God is true 34. For he whom God hath sent speaketh the words of God For God giueth not the Spirit by measure vnto him 35. The Father loueth the Sonne and hath giuen all things into his hand 36. He that beleeueth on the Sonne hath euerlasting life and he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him THese verses containe a declaration of Faith which is se◠downe first by the nature and obiect of it He that hath receiued his testimony Secondly by the excellency of which is laid downe by the effect hath set to his seale that God is true Which is confirmed by a reason in the next words For he whom God hath sent speaketh the Words of God and this strengthened with another reason For God giueth not the Spirit by measure vnto him The 35. verse layes downe first the ground of this latter reason why God giues him the Spirit without measure The Father loueth the Sonne Secondly a fruite of this loue and hath giuen all things into his hand Thirdly Faith is declared by the benefit that comes by it namely life euerlasting which is further amplified by the contrary of vnbeliefe what hurt followes vpon viz. the wrath of God vers 36. He that receiueth his testimony Here Faith is described by the nature and obiect of it which is the testimony of Christ that is the Gospell whereof Christ is the Author The point of doctrine hence arising is that true faith is onely grounded vpon the Word of God as Ioh. 17.8 That faith which relyes vpon mans word and authority brings no honour to God nor comfort to our owne consciences Hath set to his seale that God is true Here is the excellency of faith shewed by the effect That faith ratifieth and confirmeth the truth of God as Abrahams faith is said to glorifie God Rom. 4.20 whereas vnbeliefe makes God a lier 1. Ioh. 5.10 But how can faith seale vp the truth of God or infidelity impeach it Indeed the truth of God doth not depend vpon man but vpon the immutability of Gods will yet Faith is said to ratifie and confirme it first in regard of the manifestation of the truth of God to others as among men hee that beleeueth another doth manifest to the world that accounts him a true and trusty man Secondly because it assures and ascertaines vnto our owne hearts and consciences the truth of God Thirdly in regard of Gods acceptation Infidelity doth impeach the truth of God not that indeed an vnbeleeuing man can make God a lyer but because he doth his vttermost endeauour as much as in him lyeth to make him a lyer by denying and doubting of his truth This affoords many instructions first that of all other graces Faith is the most necessary for a mans own self because by it we apply the promises of God and the merits of Christ vnto our consciences Secondly that likewise none is more excellent because it confirmes the pretious truth of God Thirdly that this is the most acceptable grace because it sanctifies all other without it it is impossible to please God Fourthly this shewes the great respect that God hath to man that hee doth accept a testimony from him Fifthly againe that faith doth on our part to God that which the Spirit doth on Gods part to vs this assures vs of Gods truth that seales vp the truth of God as Christ by his Spirit is knit and vnited to vs wee by faith to him Vers 34. For he whom God hath sent speaketh the words of God for God giueth not the Spirit by measure vnto him FOr he whom God hath sent speaketh the words of God Here is laid downe a reason of that which was spoken of the excellency of faith in sealing vp the truth of God drawne frō the office of Christ The reason stands thus He that receiueth his testimony whom God hath sent and who speaketh the words of God hee sealeth that God is true but hee that receiueth Christs testimony receiueth his testimony that is sent from God and that speaketh the words of God Therefore he that receiueth the testimony of Christ sealeth that God is true Or more briefly thus Christs testimony are the words of God therefore he that receiueth Christs testimony sealeth that God is true This 34. verse then containeth two parts First the Office of Christ with the condition or effect of it Secondly the gifts of Christ and the quantity of them The Office is set downe in these words He whom God hath sent Which phrase of sending is generally applyed to all the Messengers and Ministers of God from time to time both before and after Christ 2. Chron. 24.19 Ioh. 1.6 Ioh. 13.20 And it notes three things First the kind and quality of their Office that they are Ministers and Messengers Secondly the warrant of their calling God sends them Thirdly that they are deputed and set apart to that calling But particularly it is here vnderstood of Christ and in the generall it setteth forth thus much That Christ tooke not vnto him this Calling and Office of himselfe but God did appoint him as the Apostle prooues Heb. 5.4 5 6. More particularly it sheweth that Christ was sent from heauen euen from the bosome of his Father to take flesh vpon him to declare vnto vs the secret counsell of God and to work our redemption as Gal. 4.4 Ioh.
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
for the triall of our faith and constancy as Matth. 15. â—â— c. The diuell also through malice doth lay many blockes in our wayes as 1. Thes 2.18 And this is the rather to be noted because of our pronenesse to make excuses especially in spirituall matters wherein wee are like the sluggard in the Prouerbs still doubting of some danger Herein Hester though otherwise a good woman failed fearing the Kings Edict Hest 4.11 but Mordecay told her that this scruple must not hinder her in so good a purpose as the safety of the Iewes vers 13.14 4. When by ordinary meanes we cannot effect our desire then are we to vse extraordinary as Dauid did 1. Sam. 21 4 6. whose example Christ doth alleage Matth. 12.34 So where the Word is not preached in our Parishes we may come to others Alwaies prouided that though the meanes bee vnusuall yet they be lawfull Wherein Rebecca failed in procuring her sonne a blessing by teaching him to lye Now for a generall vse of all if we compare our backwardnesse in seeking the spirituall good of our friend with the care of these in seeking the temporall good of this man wee cannot but be ashamed Surely seeing there is a greater necessity of this spirituall care then of the bodily and that in seeking of this we are more acceptable vnto Christ then in the other we ought to be stirred vp with greater care to tender the good of our brethrens soules Secondly we are to consider the fruites of Faith which are in this man the patient His patience is set forth first that he suffered himselfe to be brought out of his house which a sicke man easily doth not to bee carried among the presse to bee drawne vp and to bee let downe all which could not but worke great disquiet vnto him yet doth hee not repine and say If you were in my case you would not bee thus and thus tumbled vp and downe But seeing that his friends desired his good he willingly submits himselfe to them From whence wee may learne how to carry our selues in time of sicknesse to bee patient to yeeld to our friends aduice considering that they do it for our good and also better vnderstand what is fit for vs then our selues Now then how patiently ought we to submit our selues to those that seeke our good and conuersion though it be with some trouble to vs in our conscience Wee come now to consider their Faith the ground of all these workes expressed here vers 5. and Luk. 5.20 When hee saw their Faith Wherein three words are to be noted Saw Their. Faith Doct. Faith makes all other workes to bee acceptable to Christ He regarded not those outward things these men did but he saw their faith in them The whole Chapter of the eleuenth to the Hebrewes prooues and especially vers 6. For Faith is the roote of all sanctifying graces by it we are vnited vnto Christ in whom being rooted and ingrafted wee receiue from him life and grace which shewes it selfe forth in vs by the fruites as a tree receiuing sap from the roote sends it forth into fruit so that what comes not from Faith hath no spirituall life in it the roote whereby it is receiued being wanting 2. Faith is the hand whereby we receiue the gifts of God as Ioh. 1.12 where receiuing and beleeuing are all one 3. Of all other graces God by Faith is most glorified for by it alone we come vtterly to deny our selues and to attribute all to the goodnesse and grace of God This shewes how farre the world is deceiued first Gentiles and Heathens that know not God and so no good thing they doe can bee acceptable to him Secondly Papists that thinke by workes to merit Gods fauour which conceit doth indeed breed spirituall pride in mans heart making him most odious in Gods sight 3. Ignorant men that thinke their good meaning and intent makes the thing acceptable before God Let vs then labour for Faith in all our woâ—kes doing them first because God hath commanded them Secondly in deniall of our selues relying on Gods goodnesse in Christ to haue both them and our persons accepted Saw Christ saw their faith by his diuine power but here especially by those great fruits whereby it appeared Doct. The Faith which is acceptable to Christ is a visible Faith which manifesteth it selfe by the fruits such was the faith of those Worthies Heb. 11. appearing by some notable marke or other Iam. 2.18 For Faith if it receiue sap and grace from Christ it will grow and bud forth it is like fire it cannot bee hid and this is a marke distinguishing true faith from false such as is that of many carnall Gospellers who make an outward profession but their fruits are none they remaine meere worldly and carnall still Their. That is as the plurall number sheweth of the friends of this man but yet in that hereupon hee turneth his speech vnto the man and saith Thy sinnes c. it is plaine that by this word Their is meant the Faith of this sicke man as well as of his friends Doct. The Faith Prayer and Charity of men are auaileable before God not onely for themselues but for others also Here then let vs see how they are auaileable how farre not First the Faith of one man is auaileable for another as first the faith of the Parents is a meanes to giue their children a right to the Couenant of God So are they called holy 1. Cor. 7.14 because of their beleeuing parents Secondly the Faith of one may be a meanes to bring another to repentance and grace So are our prayers auaileable for the Iewes as were theirs also for the Gentiles in times past So may our prayers profit particular persons by mouing God to worke Faith and repentance in them Thirdly to obtaine temporall blessings as Laban for Iacobs sake Gen. 30.27 Potiphar for Iosephs sake was blessed Genes 39.5 and the whole world is blessed for the Churches sake But it is no way auaileable for the obtaining of eternall life and enioying the free grace and mercy of God in the remission of ones sinne for this euery man must haue Faith of his owne Hab. 2.4 Hereby we see how God doth respect the Faith of his children accepting it not onely for themselues but for others also And the vse for vs is to vse this charitable meanes in the behalfe of our brethren the Lord giuing vs this encouragement to come for others as well as our selues Wherefore it is a commendable practice of friends to desire the prayers one of another Now in that this mans friends did not alone intreate for him but himselfe also beleeued so that his Faith ioyned with theirs was effectuall for the curing of his bodily disease and also the obtaining of remission of sinnes we learne that when the prayers of parties themselues are ioyned with others then they are truly effectuall So the Apostle desires the Romanes to striue
desire So Iacob desired but food and apparrell and God gaue him great riches See Psal 21.4 Ephe. 3.20 For God hath an eye to his owne bountie and what it becomes him to giue and more respects our neede then our request and therefore sometimes denies our request grantiâ—g vs a greater benefit another way as to Paul In the Opposition made against this speach of Christ beginning at the 6. verse let vs as in the former part of this story consider the differences that are betweene the Euangelists in setting of it downe and first in addition Matthewâ—ddes â—ddes chap. 9. verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euill things Verse 8. Who had giuen such great power to men Marke addes verse 8. In his Spirit Verse 9. This clause whether c. to say to the sicke of the Palsie Verse 9. That he saith take vp thy bed Verse 12. We neuer saw such a thing Luke chap. 5. addes verse 25. that he went home glorifying God Verse 26. That the people were filled with feare Verse 26. We haue seene strange things 2. In varietie of phrases As Matthew saith they said Marke they reasoned in their hearts Luke they beganne to thinke or reason In this opposition we may note these parts 1. The parties opposing Scribes and Pharises 2. The manner of their opposition in their hearts 3. The matter they oppose Blasphemie 4. The ground and reason of it who can forgiue sinnes c. Parties opposing weare Scribes and Pharises of whom we heard before that they were accounted learned expositors of the Law Whence we obserue that learning not sanctified makes men to bee the greater enemies to the Truth of God The people wee see did glorifie God it was the Scribes and Pharises that cauilled against Christ preaching So Ier. 26.11 Heretikes haue beene alwaies learned men And among Papists the Iesuites are most learned For learning separated from grace puffeth vp and maketh men selfe-conceited So that they set all their wit and learning to disgrace and defame others Vse Is for Schollers to pray God to Sanctifie their learning vnto them Also that the people who from the vniuersities doe receiue Ministers doe pray for them that God would sanctifie and season their learning with his Grace Manner of opposing was that this conceit was but yet in their hearts they vttered it not they did not fret fume and depart away disdaining to heare such blasphemie but they sit still and carry a smooth face minding to watch their opportunitie afterwards Hypocrites do then deuise greatest mischiefe in their hearts when they carry fairest faces Ezek. 14.1 3. chap. 33.31 Iudas carried so fare a face that none of the Disciples suspected him of treacherie euery one was more affraid of himselfe Matth. 26.22.25 Vse To teach vs to bee wise as Serpents not to trust men vpon shew and outward appearance when they come to heare the Word and are attentiue vnto it Christ did it not Ioh. 2.24 For he saw that they had hollow hearts Act. 9.26 The matter they lay to his charge is Blasphemie now to Blaspheme is to impeach the name and credit of any and is attributed to man 1. Cor. 4.13 Iud. verse 8. But the common vse hath more principally attributed it to God and so it is taken in double respect First when somethings derogatorie to the diuine Maiestie is attributed to him and then some word is added as blasphemes God the Name of God c. Reue. 16.9.11 Secondly when some thing proper to God is attributed to man and then it is said simply he blasphemed Matth. 26.65 This sinne was punishable by death This great offence they lay to his charge the more to bring him in danger and see how they aggrauate it as appeares by their diuers questions set downe by the Euangelists Doct. Malice doth make men aggrauate euery thing to the vtmost as Korah Numb 16.3 the Princes conspiring against Daniel Dan. 6.13 and Haman Est 3.8 Tertullus Acts 24.5.6 Vse To teach vs that if we liue among malicious men wee carry our selues wisely and warily so that wee may iustifie whatsoeuer we doe Ground and reason of their opposition is in these words who can forgiue sinnes but God only Where first in generall note that nothing can be so comfortably spoken but malicious enemies will peruert it to the contrary Christ comforted this man by pronouncing forgiuenesse of sinnes to him they impute this to Christ as a matter of blasphemie because there is such men a satanicall spirit which like poyson turneth the sweetest things into venome More particularly in the reason of this their Cauill we may see that the ground is true and good but their fault is in the application It is true 1. That that which properly belongeth to God cannot be attributed to man 2. That forgiuenesse of sinnes is proper to God 3. That man cannot forgiue sinnes 4. That Christ in taking this power to him tooke that which belonged to God All these the reason truly implies Yet neuerthelesse the conclusion which they draw from hence that Christ Blasphemeth is false and blasphemous In which points our aduersaries the Papists goe beyond these Pharises who attribute the power of binding the conscience proper only to God to mans also who besides Christ giues vnto the Pope and other power to forgiue sinnes and the like In this reasoning of the Scribes and Pharises we may note two faultes of them First that without further inquiring they did rashly accuse Christ of Blasphemie vpon that speech they might haue interpreted it as spoken prophetically Secondly in that they did not see that he had power and authoritie to doe that which he did They did wilfully winke at all those euidences and testimonies of his diuine power which were manifested among them and were especially knowne to such learned men as they the signes of his birth his disputing with them his miracles and the like by which many others were conuerted And therefore Christ bids them take heed lest they sin against the Holy Ghost by denying so plaine a truth So that we see that these Scribes and Pharises thinking to accuse Christ of Blasphemie doe themselues Blaspheme in denying vnto God that which doth belong vnto him viz. power to forgiue sinnes Doct. Slanderous accusers of Innocents are guiltie themselues of the same crime which they lay to their charge Mat. 26.65 which is brought to passe by the seuere Iudgement of God that they may be found out in their owne wickednesse and be made the more inexcusable So dealt the Papists in accusing our Doctrine as a Doctrine of libertie when none is more licentious then their owne c. Doct. Secondly from their false consequence we may obserue the Diuels Logicke teaching men from true grounds to gather false conclusions that by the truth of the ground mens eyes may bee bleared as Heretikes and Idolaters alwaies haue done alleadging Scripture alwaies for their assertions Vse Is not therefore to dislike the Scripture accounting it
seeme to confirme that opinion as first out of chapter 3.22 Least man should put forth his hands c. Wee answere that it is taken Ironically to lay forth mans conceit plainely 2. Why then man should be driuen out of Paradise Aansw First because that he might the better know that he was indeed depriued of life being now thrust from the signe Secondly to shew that he was not worthie of the thing signified viz. life because he was vnworthie of the signe Thirdly to shew that the signe doth not belong to them who haue no right and title to the thing signified For now Adam had lost lâ—fe eternall whereof this was a signe Then the safest resolution is that this Tree was called the Tree of life because it was ordained of God a signe and pledge of life eternall so long as man remained obedient So that other tree was a signe and seale of that woâ—full knowledge that man should haue if hee did transgresse not that this tree could infuse any knowledge Now this did seale vp eternall life in two respects 1. In assuring him that he was now immortall by his creation and that he should continue therein 2. In a representation of Christ who is life Col. 3.4 Prou. 5. 8. Ioh. 1.4 For man in his innocent estate should haue had neede of Christ though not to be incarnate yet as hee is the wisedome of the Father and the power of God by whom all things were created So this was to shew that this life came not from himselfe but from Christ Gen. 7.23 And euery liuing substance was destroyed which was vpon the face of the ground both man and cattell and the creeping things and the foule of the Heauen and they were destroyed from the Earth and Noah onely remained aliue and they that were with him in the Arke THese words layes downe the euent of that great deluge and containes in them two points First that the World and other creatures were destroyed Secondly that Noah and the rest of his family were preserued They are a ground of that third Sacrament before mentioned In handling of which we will consider three points 1. That this is a Sacrament which is apparent by that application which Saint Peter mâ—kes of 1. Pet. 3.21 where he maketh Baptisme and the flood alike figures representing one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a resemblance of a thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a like resemblance of the same thing sometime For we are not to vnderstand this as a subordinate Sacrament or as a Figure of Baptisme for then it followes First that a Sacrament may be a signe of a Sacrament Secondly that something should bee represented to Noah which he knew not of for Baptisme was instituted long after 2. What kinde of Sacrament this was It is first the first Sacrament which we reade recorded in Scripture giuen to the Church after the fall of man Sacrifices there were as wee reade of Abell and Cain which were also in a manner as Sacraments because both represented Christ and God by that meanes did vphold their faith in expectation of him But now the Church hauing a long time waited for the accomplishment of the promises and accounting them to bee now the further of that they might say as it is 1. Pet. 3 4. It stood in more need to be supported in faith and hope and so God ordained first extraordinarie Sacraments and then ordinary to continue till Christs comming 2. This was an extraordinary Sacrament such as were those that were either done but once or did continue but a short time as the Red Sea Manna c. Now it was extraordinary in two respects First because it was wrought by a miraculous power of God Secondly because it was wrought vpon an extraordinary occasion yet neuerthelesse though for the Act it was but once for the vse it is continuall to the Church of God 3. In what respect it is said to be a Sacrament and these are First in generall because it represents vnto and assures the Church of God of their deliuerance from the wrath of God by which all the world besides perished Secondly particularly First because it did prefigure the killing of the old man and quickening of the new and preseruation of it vnto life eternall In that the wicked World perished and righteous Noah was preserued aliue the which thing is ascribed to Baptisme Rom. 6. initio Secondly because that as safetie was brought to Noah by meanes of the Arke so saluation is not to be had but only by Christ Act. 4.12 3. Because as the Arke could not saue Noah vnlesse hee were in it so likewise must wee bee in and of the Church whereof the Arke was a figure it representing Christ not as a particular person but as a mysticall body ioyned with his Church Other resemblances their might be made as First that in the Arke were few so they are but few that ioyâ—e themselues to the Church and repose confidence in Christ Secondly that as of those that were in the Arke one was a cursed Cham. So in the Church there are many Hypocrites but those before alleaged are the maine and principall points The instructions that arise out of this place are First in generall to shew vnto vs that this Hystory is analogicall it hath not only an hystoricall but also a mysticall and spirituall sense Neither yet will it follow that one place may haue two senses for these are but two parts of one entire and full sense Quest But how may a man know when their is a mystery besides the hystory Answ This we may know First by a diligent obseruation of the circumstances As the Apostle doth prooue by circumstances Heb. 4.7 that what the Prophet Dauid speaketh Psal 95.7 must be vnderstood of the spirituall rest So Act. 2.29 Peter prooues Dauids speech to be meant of Christ Secondly by comparing one place with another the Old Testament with the New as that of the Red Sea By 1. Cor. 10. That in Exod. 12.46 with Ioh. 19.36 thence we must learne diligently to marke the Scriptures to obserue the circumstances but especially those applications that the Holy Ghost maketh because this is the surest way 2. That God doth performe a double benefit to his children by temporall preseruation First safety from temporall danger Secondly assurance of deliuerance and redemption from sinne which as it shewes the tender care of God ouer vs so it teacheth in all temporall preseruations to haue an eye to him in regard of our soules for if God be mercifull to preserue our bodies how much more our soules and though all temporall deliuerances are not Seales and Sacraments of this yet this vse may we well make of them But withall as Noah did so must we 1. Beleeue Gods promises and apply them to our selues 2. And also yeeld our selues to the direction of his Word in regard of the meanes to accomplish the same which is a maine and principall
〈◊〉 〈◊〉 〈◊〉 to protect defend and saue his body that is the Elect Gods children such as God hath giuen to him Therefore as c. This conclusion inferred vpon the former ground sheweth two things 1 That there is as great reason that the wife should subiect her selfe to her husband as that the Church should submit her selfe to Christ 2 That such a subiection as the Church doth performe to Christ such ought the wife to performe to her husband that it be done cheerefully readily constantly and so in other things agreeably Ob. Why but will some man say is any man to be obeyed so as Christ is obeyed Answ We must restraine this and such like generalities to the point in question and then wee shall see the meaning to be this that in euery thing which doth belong to the husband by Vertue of his place to command therein ought the wife to obey euen as the Church obeyeth Christ Like as it is said 1 Cor. 10.23 All things are lawfull for mee that is all things indifferent as also 1 Cor. 6.13 Hence wee may learne two things 1 That the authority of the husband is very ample and large 2 That the wife must looke vnto all duties of obedience and not onely to some saying as some doe I will obey my husband in these and these but not in others More distinctly to speake of them we may consider in these words two parts 1 The duty it selfe and this 1 Wherein it consisteth viz. In Subiection 2 To whom to be performed namely to their owne husbands 3 How to be performed The manner is threefold 1 As to the Lord. 2 As the Church to Christ 3 In euery thing 2 The reason of this duty taken from the authority and place wherein God hath placed the man The husband is the head which is amplified by a similitude betweene Christ and him 1 Dutie is Subiection which is a generall duty commended in Gen. 3.16 For wee must thinke that this is not a iudgement onely but also a commandement as the iudgement vpon Adam of eating his bread in the sweat of his browes was also a commandement that he should not liue without a calling Gen. 3.19 And from this ground the Apostles and Prophets haue raised this doctrine of the wiues submission that wee stand not to recite all the places seuerally This word subiect is of large extent as the word honour is in the 5 Commandement It implyeth two branches of duties 1 That she acknowledge and yeeld vnto her husband by reason of his place the prerogatiue of eminency and superiority aboue her selfe 2 That accordingly she respect him The first that is That she doe see and acknowledge a superiority in her husband is not only a maine duty but also indeed the ground of all other For how can the wife subiect her selfe willingly if shee neuer acknowledge any preeminency and authority ouer her in her husband Well may shee yeeld a forced submission euen as a conquered King may submit himselfe to the conquerour though hee account him not his superiour but in his heart despiseth him and seeketh opportunity of reuenge but a willing and ready submission she can neuer performe Now that wiues ought to knowledge such a superiority in their husbands 1 See Gen. 3.16 2 Let them obserue the Titles God giues them in Scripture as of Lord Gen. 18.12 1 Peter 3.6 Hos 2.16 Guide Pro. 2.17 Head as heere Image and glory of God 1 Cor. 11.7 3 Euen nature sheweth this that women are alwaieâ— couered in token of subiection whereof also their long hayre is a signe 1 Cor. 11. 4 The husband by reason of his place represents the comely order and beauty in a naturall body viz. That he is the head So c. And also he represents the person of Christ 5 The woman was made for the man shee was made after the man she was made not of the mans head but out of his side all which shew the superiority of her husband Wee see then that subiection is a necessary duty to be performed by wiues yea of whatsoeuer state or degree shee was before her marriage yet must she though a Queen c. but married to a meane subiect after her marriage acknowledge her selfe inferiour to him though for her Regiment and the like she may be his superiour Vse Is first to teach wiues that they be diligent to learn this duty for to attaine to the right knowledge and acknowledging of their husbands prerogatiues 2 To condemne ambitious and proud wiues that will forsooth be not onely equall but aboue their husbands whence arise so many contentions in families The second that is Wiuely respect consists in two things 1 Reuerence 2 Obedience Reuerence is either inward or outward Inward in the heart when the wife doth esteeme her husband in respect of his place worthy of honour which duty in the last verse of this 5. Chapter is called Feare Not slauish and seruile but ioyned with loue when she grieueth if he be displeased reioiceth if she can at any time giue him contentment The married wife careth how she may please her husbaâ—d 1 Cor. 7.34 It is such an esteeme as the Church carrieth of Christ who we see Cant. 5. how shee was grieued and could not be at rest when she had once lost him This is layd downe vnto vs by the example of Sarah For if wee compare 1 Pet. 3.6 with Gen. 18.12 wee shall finde that that which is set downe as her word was onely the thought of her heart Now this duty is another ground of the good performance of all other duties without this they will be but fained and hypocriticall for as the former duty serued to informe the iudgement in a right apprehension of that superiority God hath layd on husbands so this serues to rectifie the heart and affections that sincerely and vnfainedly they may honour and reuerence them The want of this feare and reuerence is the cause that we see many who of others are much regarded and honored for their good gifts which are more eminent openly knowne are yet for some hidden infirmities whereunto their wiues are most priuy very vilely and basely esteemed of them For redresse whereof wiues ought 1 More to regard that place wherein their husbands are set in which they doe sustaine the person of Christ then to looke vpon their persons to consider them as their husbands and not as men 2 To bee more carefull to looke vnto their better parts 3 To interprete all things in the better part to couer and hide their infirmities and to labour to amend them 4 To weigh their owne infirmities These considerations will root out that vile esteeme many beare towards their husbands and plant in ther hearts an honourable respect and reuerence of them Outward Reuerence consists in two things 1 A reuerent behauiour and carriage 2 In reuerent speech The reuerence is commended vnto wiues by the example of Rebecca
good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌ„mandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not â—hinke it sufficient to hâ—ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâ—ct and obedient to their husbands but aferwards haue growne stubborne and â—o lost the comâ—ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâ—l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the â—mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâ—et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor Bâ—cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌ„d herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâ—d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
beasts that leaue their young ones when they are able to feede themselues And thus by their negligence many times their children come to be very drones in the Common-wealth 2 When parents are too preposterous and rash in prouiding a calling not considering whether the place be fit or no for their children but onely whether it be gainefull and profitable or of credit 3 Another is of those that make no conscience of bringing their children into a calling into the Ministery by Simony c. 2 The second duty is concerning marriage that they be carefull to prouide marriage for them in due and fit time a plaine duty of parents Ier. 29.6 and 1 Cor. 7.36 37. in practice Gen. 28.2 6. and 27.46 Agar learned so much in Abrahams house Gen. 21.21 and and so did God with the first man Gen. 2.18 Reasons 1 Because children must waite vpon their parents consent and therefore they ought to prouide for them 2 Parents stand in Gods stead and so must bee a meanes of seeking a marriage for them 3 Marriage is a needfull meanes to keepe their vessels in holinesse and heereby is a holy seede preserued Mal. 2.15 Directions 1 That children may haue a free consent and that they be not forced After Gods example who brought the woman that he had made vnto Adam to see whether he liked her or no Gen. 2.22 24.57 for this is the neerest surest strongest band and ought not to be vndertaken without the parties good liking 2 That the match be fit for them Gen. 2.20 Fit 1 In Religion Deut. 7.3 2 In age So God made the woman perfect at the first as Adam not a childe 3 In state in some equality else scorne and disdaine may arise Aberrations in two extremes 1 Carelesnesse in prouiding marriage letting them passe the flowre of their age 2 Too much rashnesse before they know what a wife and husband meane and a third prouiding vnmeet matches for them ioyning them idiots fooles papists prophane so they be wealthy Meanes for the better performance of those duties are 1 That parents haue a care to prouide a stocke and portion for their children 2 Corinth 12.14 Whereas some obiect Math. 6.19 wee answer 1 That Christ aimeth heere at couetousnesse so as the foole laid vp riches 2 Hee condemnes the manner as beeing the onely thing which they doe before and aboue the care of heauenly things 3 The measure heaping vp without measure Directions 1 That this measure be not vniustly gotten Prou. 10.2 2 That they be not couetous setting themselues to make themselues and their children rich 3 That this be not a pretence for vncharitablenesse Contrary to this is 1 when men liue at the vttermost extent of their liuing so that they can lay vp nothing 2 When men liue aboue their liuing and cast themselues behinde hand 3 When any insnare their children by causing them to be bound for them and so breake their backes and become their vndoers 4 Couetousnesse when parents lay vp indeed but will part with nothing to their children before their death EPHES. 6. VER 5. Seruants be obedient vnto them that are your masters according to the flesh with feare and trembling and singlenesse of your hearts as vnto Christ c. vnto the 9 th verse THe sūme of these words is a direction for seruants how to carry themselues towards their Masters wherein the Apostle layes downe first the Duties they are to performe where wee are to note 1 The kindes which are twofold Obedience Reuerence 2 The extent which is limited by these speeches according to the flesh ver 5. as vnto Christ ibid as the seruants of Christ ver 6. as to the Lord ver 7. 3 The manner of performance set downe 1 Affirmatiuely by shewing them what graces doe adorne them in performance of these duties ver 5 7. 2 Negatiuely by shewing what vices are to bee auoyded ver 6. 2 The motiues to stirre them vp to the carefull performance of the former duties which are partly imployed partly repressed Before we come to handle the kindes it is necessary to lay downe here as formerly hath beene done the ground and foundations of the duties which doe concerne either the opinion or the affection of seruants Thier opiniō that they be perswaded concerning their masters superiority and their owne subiection that it is good lawfull and warrantable by the Word of God For seeing Reuerence and Obedience haue relation to authority and superiority how can any bee yeelded when wee are not perswaded that they to whom wee owe this are our superiours Therfore did Korah his company fall into Rebellion because they thought that Moses had not that authority which hee tooke vpon him Num. 16.3 Now that seruants may bee resolued touching the lawfulnesse of their masters authority let them consider 1 That it is Gods commandement both in the old and new Testament 2 The many directions that God giueth to masters and seruants to carry themseleus in their places But God giueth no directions for any vnlawfull calling 3 The example of many godly men in Scripture who haue beene seruants 4 That that the Apostle Rom. 13.1 vrgeth it as a matter of conscience which hath alwaies relation to the Law of God commanding Contrary to this is the opinion of the Anabaptists denying any subiection or superiority their reasons for it are 1 If say they there be seruants and this a calling lawfull they must haue either Christians or Infidels to their masters If Infidels who haue no part ' in Christ what an vnfit and vnmeet thing is it for Christians to bee in subiection to such If Christians then are they all brethren and why should one brother be inferiour to another Answ This calling of seruants and masters being a politicall ordinance of God appoynted to vp-hold the Church Common-wealth and Family not their quality but their place is to be considered See 1 Tim. 6.2 2 Againe say they it is against nature our Christian liberty and those prerogatiues we are endowed with Answ Against nature as nature now is it is not although if nature had remained entire and perfect it had beene against nature But God hath in his admirable wisedome made many things which are punishments of sinne to bee duties imposed on vs as eating of our bread in the sweat of our browes a punishment and yet a duty 2 Christian liberty is not hereby preiudiced the conscience stil remaining free not subiect to any but God 3 And as for our prerogatuines they are to be expected in the world to come and not heere 3 They vrge that which is said verse 7. not seruing men but heere seruice to men is not simply forbidden but such fawning and parasiticall seruice when we wholy care to please men and not God in seruing them In Affection that the seruant haue an honourable account and reuerent esteeme of his master This is called here Feare and it is described 1 Tim. 6.1 See
aâ— maâ—y sâ—â—bboâ—â—â— seruants and â—hâ—ewish maids though buâ— one 〈◊〉 a houâ—e will perswade the rest to 〈◊〉 agaâ—nst â—he mastâ—â— aâ—d like 〈…〉 sheepe infeâ—t tâ—e whole stoâ—ke Aâ—â—o qâ—aâ—elâ—iâ—g one with anoâ—her â—s Mâ—th â—4 4◠〈…〉 odious and abâ—minâ—bâ—e of all is it when seruants shaâ—l deâ—â—â—e one another â— aâ—d commit vncleanenessâ— which besides that it is most beastly vice doth moreouer brâ—ng dishonour shame griefe and vexation and great damagâ— vnto their mastâ—rs to the great aggraâ—ating of the sinne vnto such sâ—ruants 5 In regard of their masters children that when they are yong they especially maids who coÌ„monly hauâ— that charge look vnto them louingly tenderly keep them nâ—arâ—ly and cleanely and giâ—e them their due And because chiâ—dren arâ— most in seruants company to take heed that they leâ—â—n no ill of them and when thâ—y come to yeers to respect them with reuerence not esteeming of them as their equals but as of their superiors being the children of their masters So did Abrahams seruant call Isaac master Gen 24.65 Contrary to this is when seruants are doggish and churlish to the Children Let such take heed lest they get such a custome by it as that they prooue churlish to their owne also Also sluttishnesse and further when by corrupt rotten and euill communication that commeth from them they infect children who learne of them to sweare to sing lewd songs and the like So it commeth to passe that many times a man hath his children spoyled euen by his seruants who teach them so much wickednesse whilest they are young that hardly it can be rooted out a great while after Againe when seruants will inueigle away the affection of children either to marry them as when they haue portions c. or to commit vncleannesse with them whereby many times parents affection is alienated from their children to dis-inherite them or the like Lastly when they shall withdraw their portion from them and conuert it to their owne vse 6 In regard of the masters bedfellow his wife or the mistresses bedfellow her husband that seruants doe onely not intice them but not yeeld vnto any inticing of their vncleannesse as Ioseph did Gen. 39. The contrary to which we see many times practised and what effects haue followâ—d thereupon not only the aliâ—nating of their affections one from another but also manâ— times bâ—oody conspiracies for the death of one anothâ—r the wife plotting with the man for the death of her husband and he with the maid likewise for hers 7 In regard of their persons bodies that when thâ—y are in troublâ— and sickâ—nâ—sse they labour by all meanes to be helpfuâ—l vnto them for if they ought to do all the rest before named much more ought they to be faithfull in this regard to haue a care of their mastâ—rs own body Contrary to this is when seruants be Iudasses to betray their owne masters 3 The third and last point is the motiues to stirre vp seruants to performe the former duties 1 Motiue is drawne from the place of their masters who are in Christ stead wherefore in obeying them they obey Christ and râ—belling against them they rebell against Christ 2 From the place of seruants because in a conscionable performance of their seruice vnto their masters they shew themseluâ—s be the seruants ver 7. and in this respect though the place of seruants seeme but mâ—ane yet indeed it is honorable To be the seruant of the King is an honorable place which ought to be a comfort and incouragement of seruants that they should not thinke themselues troden vnder foote and made base seeing that euen by vertue of this that they are seruants thâ—y are the seruants of Christ 1 Cor. 7.21 3 From the ground of their subiection the will of God which â—s it serued for a direction so it is also â— motiue to stirre vp seruants to their duty because it is the will of God in his Word This motiue is of great moment to perswade seruants to be content with their place of subiâ—ction in which they are put and also faithfully to do their duties seeing both are the will of God For Gods will is the worke whereaâ— wee ought to time Râ—m 12.2.1 Thes 4.3 1 Pâ—t 2.15 For Gods will iâ— the ground of good euery thing being so farre good as hee willeth it It is also a rule and a pâ—rfect ruâ—e to which if wee frame our actions wee shall be sure not to doe amisse Lastly it is a sufficient ruâ—e and if we haue this warrant that God doth will it wee need not feare any opposition Hence 〈◊〉 followes 1 That therefore it is no arbitraâ—y matter to doâ— or not to doe but a matter of necessity of Râ—lâ—â—ion Piâ—ty and Conscience wherein wâ—e haue to doe with â—od 2 That there is no dispensation for them and therefore 〈◊〉 although mastâ—rs do not require their duty of their seruants as some masters are of such a nature yet are they bound in conscience to performe their duty 4 The last reason is ver 8. drawne from the issue and euent that followes vpon their faithfull seruice viz. the reward the argument is drawne from Gods generall dealings with all that are faithfull in their places and if euery faithfull man bee rewarded then also seruants Doct. Seruants may be sure that they shall not lose their reward Col. 3.24 Thus was Iacob and Ioseph rewarded and those faithfull seruants Mat 25. And this argument though it be not of greatest force yet it doth most preuaile with vs wherâ—in God shewes his loue in heâ—ping ouâ— infirmities that wherâ—as he might of his absolute commâ—nd haue reqâ—ired obedieâ—ce 〈◊〉 â—ather obsâ—rues what we are mosâ— moued with 〈◊〉 and 〈◊〉 he seeks to stirre vs vp Now if â—â—â—withstanding â—his seruants be disobedient thâ—y do both disâ—onouâ— iâ— disobeying his coâ—mandâ—mâ—nts and doe inâ—â—ry to themselues in dâ—priuing themsâ—lues of such a blessiâ—g This rewâ—rd is 1 Temporall in this lifâ— for God moues the heart of their mastâ—rs whom thâ—â— haue sâ—rued to recompâ—nce their paines as of King Aâ—ashuâ—â—â—sh for Mordâ—cas â—steâ— 8.15 who had serued â—im faithfully So Mat 14 47. 25.21 In thâ— parabâ—â— oâ— the 〈◊〉 Or 〈◊〉 if thâ—ir masters 〈◊〉 hard and vnkind â—od wâ—â—l moue other to reward them as Ioseph who had but an 〈◊〉 recompence of his master God moued first the â—aylor to dâ—ale kindlâ— with him and afterward the King himselfe to aduancâ— him highly Or 3 it neither tâ—eir master 〈◊〉 others regard thâ—â— God himselfe doth giâ—e a secret blessing as vnto Iacob and this more-ouâ—r that they hauing beene themselues faithfull God stirres vp their own seruants to be faithfull to them Luk. 7 38. 2 Spirituall 〈◊〉 all other faile yet there is a recompâ—nce of reward â—iz an inheritance in heauen Col. 3.24 â—phâ—s 1.18 Mat. 25.21 23. Rom. 2.7 And this were enough although there were no other reward 2 Cor. 4.17 Yea all their paines and labour are not worthy of such a
bringing them vnto the ground of hâ—lpe where they must sâ—eke for abilitie to performe the former duties We may hence learne that wee haue no freâ— wiâ—l to doe them of our selues for heere the Apostle shewes vs the meanes whereby wee are inabled to doe them which note against the Papists 2 Mâ—bâ—ethren The Apostle calleth the Ephesians in a spirituall respect in regard of God who had adopted them all for children Heerein note 1 The humility of the Apostles minde 2 The gentlenâ—sse of his affection His humility appeares in that hee makes them all equall vnto himselfe 1 Cor. 3.1 For brethren is a word of equality so that although himselfe were an Apostle a chiefe Apostle a planter of the Churches a father of thousands and in particular a planter of this Church and father vnto them yea which is to be noted though hee write to all sorts euen to children and seruants yet neuerthelesse in regard of that prerogatiue that God had giuen them to be his children he calleth them all brethren That this is a good collection appeares by Mat. 23.8 where Christ reproouing the arrogancy of the Scribes and Pharises that tooke othâ—r Titles and magnified themselues aboue other bringing this reason yee are all brethren Heb. 2.11 Vse That we take this for an example of humility Rom. 12.16 for this humility is a vertue that commends vs to God and man making vs sociable and keeping vs from disdaine and contempt c. 2 Hee labours by Loue to perswade them to these duties though hee might haue commanded them as Philemon vers 8 9. for brethren is a token of loue and this word my ads an emphasis to his affection So 1 Cor. 15.58 he calls them beloued brethreâ— and so Phil. 4.1 Iames 1.19 and 2 Cor. 6.13 Gal. 4.10 1 Cor. 4 14. he calls them children all to insinuate himselfe the better to perswade them to those things he aimes at Vse For our imitation that we doe testifie and manifest our loue and gentlenesse that our perswasions may haue the more force and be the better embraced and like sowre pilles couered with sugar the more willingly receiued 2 Note heere the difference of the spirit of the world in respect of Christ for they scorne this name of brethren So much for the manner The matter of the exhortation is in these words Be strong which is meant of a spirituall strength and courage Doct. Valour and courage is needfull for the performance of all Christian duties This was commanded to Ioshua Iosh 1.6 Which that it is not meant by an outward bodily courage but of a spirituall appeares by the verses following 7.8 9. Dauid vrgeth this to Salomon when he went about to build the Temple 1 Chron. 28.10 This resolution was in Christ Luke 9.51 and in Paul Acts 21.13 Reasons This is needfull in regard 1 Of our owne disposition dulnesse and backwardnesse to Christian duties for wâ— carry flesh about vs which drawes backâ— like a Beare comming to the stake 2 Of the manifoâ—d oppositioâ—â— against vs for Satan is still at our elbow â—ach 3.1 1 Thes 2.18 Thus when Christ did addrâ—ssâ— himselfe to my worke as to his ministery hee waâ— tempted by the diuell Math. 4. to his passion first Peter sought â—o hinder him Math. 16.22 and then the diuel Iohn 14.30 All which were done in the Head to shew what is done in the members 1 Pet. 5.8 Furthermore there are reproaches disgraces pleasures of this world and troubles and the like that stand in our way Vse To reprooue the security of Christians that thinke not on these things and thâ—refore neuer seeke for strength whence it comes to passe that although they know what is to be done and assent vnto it yet when they come to performe many things they doe them coldly and slightly and are quickly turned away from their Christian course for small mattâ—rs for a nick-name as of Puritane c. Much vnlike Dauid 2 Sam. 6.22 Thus are they drawne sometimes to doâ— many things wherein their consciences condemne them Better it wâ—re for such that they had neuer giuen vp their name vnto Christ for none that are timorous may fight the Lords battels Iudg. 7.3 for by thâ—ir timorousnesse they discourage others disgrace their brethren and giue vantage to the diuell 2 It is to teach vs to get Christian resolution to say with our selues This is the way and I will walke in it And to this end to obserue that point of wisedome prescribed by Christ Luk. 14.27 28. c. Prou. 28.1 So much for the exhortation The direction concerneth the meanes whereby we come to be made stroâ—g which meanes are two-fold 1 Such as wee are to get out of our selues vers 10 2 Such as wee are to get vnto our selues vers 11. The meanes out of our sâ—â—nes are in theâ—e words In thâ— Lâ—rd Which shewes that the valour and courage that we haue is hid in the Lord and from him to bee had 2 Cor. 3.5 Ioh. 15.3 Phil. 4 13. Col. 1.11 The reasons why God retaines all power vnto himselfe are 1 Partly for his owâ—e glory tâ—at â—ee mâ—y be depended vpon praâ—sâ—d glorified aâ—d sought vnto 2 Partly for our greater comfort that wee may bâ— the more bold and couragious for our strength is but finite and so might wee fall away as did Adam and the Angels but now the strength whereon wee relye is not in our selues but in God so that wee may boldly rest on this Omnipotency and Almighty power Vse for reproof of two sorts of men 1 Proud Traitorâ— that trust to themselues and their own strength This is a thing euen in worldly matters and outward strength intolerable as in Goliah and Sennacheâ—â—b and wee see what was the issue of their presumption but much more in regard of spiritualâ— strâ—ngth as in Peter for such prouoke the Lord to lâ—aue tâ—em yea to oppose himselfe against them this confidence in their owne strength being a thing derogatory to his glory 2 Of foolish that bâ—ing weake themselues will seeke for helpe of weake meaâ—â—s as the Israelites did of Aegypt themselues being â—mpty they seâ—ke to broken pits and come back ashamed as Ier. 14.3 Thus do our silly Papists that seeke helpe of creatures of Saints and Angels whâ—râ—as all the strength that these had was but onely sufficient for themseluâ—s 2 For instruction 1 That we learne to renounce and deny our selues and for this end to labour to come to a sight of our want of help for if wee thinke that of our selues we are able to doe any thing wee will neuer seeke to God as Psâ—l 1â— 4. Wherefore we must endeauor to see our owne 〈◊〉 impotency and emptinesse how we are noâ—hing in our selues For 1 this will be a mâ—anes to bring vs to seeke for helpe 2 It will be a meanes to obtaine helpe for God strengthens them that are weake c. 2 That hauing seene our owne wâ—akenesse we then fâ—ie vnto God our sure Rocke
greaâ— quicknesse doth likewise giue them great aduantage 4 Being spirits they are not â—ubiect to fainting wearisomenâ—sse and dâ—cay but aâ—â—er many hundred tâ—ousands of exployes done they arâ— stilâ— ready for more Whence it coÌ„meth that they gâ—t so great expâ—rience and doâ— assault continually without intermission Notwithstanding these disaduantages on our part we haue comfort in the Lord the Spirit of spirits who is with vs to dâ—fend vs who hath giuen his Spirit to open our eyes thâ—t we may see the sleights of the diuell to strengthen vs that we faint not to be That strong man to keepe him from taking possession of vs. 3 Vse It shewes that we must fight against him not with earthly weapons but with the spirituall armour of God here prescribed So much of their nature 3 They are described by their quality and condition Wickednesse Doct. They are foule wicked and vncleane spirits so is the diuell called by a kinde of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one and that in these respects 1 Because they are the authours and beginning of sinne Ioh. 8.44 2 Because of their nature which is wholy impure not one jot of goodnesse in it 3 In regard of their will because they delight and ioy in wickednesse and haue no thinking to repent vnlesse it be not to haue done more than they did 4 In regard of the continuall practice of sinne in themselues and folliciting of others alwaies vnto euill Vse 1 For tryall whether the spirit of Satan be in vs or no for if wee giue our selues ouer to sinne wee are guidâ—d by the spirit of the diuell 2 It ought to be a strong motâ—ue vnâ—o vs to hate all impiety becauâ—e herein weare like vnto the diuell Now note wee how aâ—l aâ—e set downe in the pluraâ—l number Prinâ—ipalities Poweâ—s worldâ—y gouernours spiriâ—uall wiâ—kâ—dnesses to shew that they arâ— not a few but many who are our enâ—mies Vers 13. For this cause tâ—kâ— vnto you the wholâ— aâ—mour of God that â—ee may be able tâ— resist in the euill day and hauing finished all things to stanâ— fâ—â—sâ— FRom the former consideration of the greatnesse and terriblenesse of our enemies the Apostle takes occasion againe to stir vs vp to the grâ—ater watchfulnesse and courage in withstanding these our enemies For this cause that is in regard wee haue so great enâ—mies so malicious powerfull and strong whereforâ— he repeats againe the direction before laid downe vers 11. The words then containe two points 1 A direction 2 Motiues In the direction obserue 1 The meanes that are to be vsed 2 How they are to be vsed The meanes aâ—e expressed in these words the whole â—rmoâ—r of God of which hath been spoken before vers 11. Oâ—ely consider some reasonâ— why this is againe 〈◊〉 they are â— especially 1 The Apostle heereby shewâ—s that he had deliuerâ—d this direction with good aduiâ—â— not rashly and suddenlâ— and therefore hee is told againâ— and againe to say it as Gal. 1.9 2 Thaâ— as it is a truth in it selfe so it is behoofefull for vs and â—specially to be regarded oâ— vs as Psal 24.7.9 3 Because tâ—e Apostle will knâ—w that wee are very backward to performe this duty and therefore hee vrgeth it againe Vâ—e 1 â—or Ministâ—rs to vrge and presse vpon theiâ— people their dutiâ—s againe and againe 2 To râ—prooue people thâ—t haue itching â—ares and cannot endure repetitions but stiâ—l long after new points Further from this repetiâ—ion we may obsâ—rue both the necessity and sufficiency of thâ—se mâ—anes prâ—scribed in that they and tâ—ey onely ar◠〈◊〉 downâ— bâ—fore and againe repeatâ—â— aftâ—r the descrâ—pâ—ion oâ— our enemies verse 12. Which should mooue vs to take good hâ—â—d vnâ—o them 2 The manner of vsing the meanes is set downe in another phrase then before Take vnto you but ver 11. Pâ—t on The doctrine hence arising is this That Doct. The graces whereby wee are defended are not from our selues but from another 1 Cor. 4.7 Iam. 1.17 Nature giues vnto brute beasts wherewith to dâ—fend themseluâ—s so â—ooâ—e as they arâ— brought foorth and so they grow vp needing no othâ—r but it is not so with maâ— we are borne naked and without all defence for our bodies needing apparell and wâ—apons to defend vs So are we likewâ—se in â—espect of our soules vtterly voyd of aâ—l grâ—ce power aâ—d ability to keepe our selues from the assauâ—â—s oâ— our enemies see Ezek. 16.4 c. Wherefore we aâ—e to get vnto vs this spirituall aâ—mour So much for thâ— dâ—â—ection The motiuâ—s are taken from the end which is sâ—t down in two dâ—grees 1 â—hat in the fight wâ— may be able to râ—sâ—st 2 â—hat after â—he â—ighâ— we may stand fast In the first noâ—e 1 thâ—â—enefit 2 the 〈◊〉 3 the time 1 The beâ—â—fit in thâ—se words that yâ—e may be able Whence is câ—nfâ—rmâ—d the doâ—â—rine before â—eliuâ—râ—d that whoso haâ—h thiâ— armour may in thâ—â—â—ght 〈◊〉 thereof be 〈…〉 of viâ—torâ— 2 The duty is in thiâ— word 〈…〉 or stand against our enemies A wâ—â—d of 〈…〉 of defiâ—nce Whence Doct. 1 The Armour that is giuen vs of God is giuen vs to dâ—fie our Enemie boldly and to combate with him Iam. 4.7 1 â—et 5.9 Vse To teach vs that we who profâ—sse our selues soldiâ—rs oâ— Christ and haue taken vnâ—o vs this armour must knowe that wee are not câ—lled to imbrace â—his Word and liue idly at â—ase but to fight Doct. 2 Seeing that we are bidden take this armour and so resist we learn That without this armour it is in vaine to resist we shall rush like horses vpon the pikes we fight like nakâ—d men against men armed Vse As before weâ— were taught to resist so here we are shewed how to resist not foolishly trusting in our owne strength but armed with the power of God Doct. 3 That wee giue no place to the diuell for such is his suttlety and cruelty that hee knowes how to take euery aduantage and being once entered like a fierce lion will deuoure vs. Vse It reproues the folly of those that will yeeld a little and hope well enough to recouer themselues but sinne growes by degrees and the diuell gets great aduantage by perswading vs to yeeld a little and if wee sinne a little and so lose our ground wee shall finde it a harder matter to recouer it being lost then to haue kept it at the first 3 The Time is noted in these words In the euill day not euill in it selfe but in regard of those occurrences that fall out vpon that day Some take this to bee meant of the whole course of our life others too strictly for the houre of our death I rather take it in a middle sence for a certaine time or day namely the day of tryall and temptation wherein we are assaulted by the diuell who would bring vs to the euill of sinne and of punishment â—nd therefore it is called euill Doct. Hence wee learne in generall that there is an
way which the Lord hath appointed vs to walke to testifie our obedience and thankefulnesse to God that we might profit our brethren and haue euidence and assurance of our faith and effectuall calling 5. In all workes of righteousnesse let vs compare them with the rule thereof viz. the Law so shall wee see how imperfect they are and how farre short they come of that which is required This will humble vs 2 By labouring to make vs lightly to regard this brestplate and this the diuell doth diuers waies 1 By suggesting vnto vs that it is a needlesse piece of armour because Christ hath satisfied all and fulfilled the whole Law for vs and hath left nothing for vs to doe so that if we haue faith it is sufficient for vs. Thuâ— did hee deceiue the Christians in the Apostles time taking occasion from that doctrine of iustification by faith alone and so doth hee decieue many in these dayes To auoide this consider That though our righteousnesse be no meritorious cause of saluation yet it is a way wherein wee are to walke though wee are not saued by it yet wee cannot be saued without it 1 Cor. 6.9 Heb. 12.14 Tit. 2.12 Ioh. 3.3 Luk. 1.75 Ephes 2.10 1 Thes 4.7 Tit. 3.14 Necessary 2 That God hath made nothing in vaine and therefore if he haue made as well the brestplate of righteousnesse as the shield of faith wee are to vse both Yea it is certaine that hee that hath not the brestplate of rightâ—ousnesse cannot hold forth the shield of faith because hee hath no ground of any right and title to Christ hauing not his Spirit which manifesteth it by the fruits of righteousnesse Iam. 2.21 2 By perswading vs that it is a combersome and toylesome matter a great hinderance to our honour and promotion our gaine our ease and pleasure c. Thus did he deceiue Esau who is therefore called prophane not regarding to be of the Church and Demas 2 Tim. 4.10 Thus doth hee deceiue the most in these times To auoide this wee must consider the fruits and issue rather then the present inconueniences For no armour is like vnto apparell to be worne for pleasure But if we haue an eye vnto the issue all the troubles that we can endure are not worthy the blâ—ssed fruits that we shall reape of it Rom. 8.18 2 Cor. 4.17 Esa 3.10 3 If thus he cannot preuaile hee will obiect vnto vs that it can be of no vse and stand vs in no stead at all seeing that all our righteousnesse is but drosse and dung Esay 64.6 Phil. 3.8 And by this meanes he bringeth many to desperation For to auoyd this wile we are to know that howsoeuer our righteousnesse be so indeed if either it be compared to the Law of God and his iustice or taken alone by it selfe in opposition to Christ yet notwithstanding as it is a fruite of Gods Spirit as comming from â— heart purified by faith as done by the adopted Child of God vnited to Christ as it is a way wherein to walke to heauen thus it is a matter whereby we may reape much comfort giuing vs an euidence that we belong to Christ although it be no matter of boasting 4 Hee hath yet a further wile he will grant that it is needfull and of vse but yet wee need not be too strict and carefull if we haue some euidences of our faith it is enough the Lord will pardon his mercy is great c. A subtill wile whereby many are decâ—iued For to auoyd this weâ— must consider the nature of righteousnesse that is that chaine which holds vs vp from falling into hell The linkes of this chaine are the duties of the Law if one linke bee broken downe wee fall into hell Obiection But wee sinne all Answer True but the righteous sinne by reason of the frailty of the flesh violence of temptation c. yet he takes no liberty to sinne with full consent to liue and lye in it wilfully and wittingly and therefore 1 Ioh. 3.9 hee sinneth not that is giueth not himselfe ouer to any one sinne 2 Againe we know not whether we shall euer turne to the Lord or no or haue time and power to repent if we refuse to doe it when God calleth vs. 5 O! But be not ouer-iust lest thou be desolate Eccle. 7.18 Men will forsake thy company c. But we must knowe that in true righteousnesse wee cannot be too strict in auoyding of those things that are seene indeed and in doing of those duties that are duties indeed But this is meant when wee will make a righteousnesse of our owne and make more sinnes than God euer made No maruell then if wee be forsaken Otherwise wee shall be sure to haue fellowship with Gods Spirit with the good Angels with the Saints in heauen hereafter 6 The sixt and last point to be considered is to giue you a view of those that want this part of spirituall armour and so lie naked to the diuell and are mortally woundâ—d of him These are 1 Atheists Psal 14.1 2 Machiauâ—llists who lay this for a ground that no man should bee of so tender conscience as for Religion â—ake to be hindred in any plot 3 Epicurâ—s who are wholy and onely for themselues and so regard neither their duties to God nor to man as the Iudge Luk. 18. But what are there such amongst vs Yea. 1 Atheists Wee shall know them by those three notes set downe by Dauid Psal 14. Which are 1 They feare not God ver 1 2. 2 They call not vpon the Lord ver 4. 3 They mocke at the righteous ver 6. Which if we apply to these times we shall find them true in multitudes 2 Machiauellists for are there not amongst vs State-protestants that make piety but a matter of policy 3 Epicures the notes of them set downe Eze. 16.49 are to be found amongst vs. All these are openly and notoriously vnrighteous there are others more priuily as 1 Such as liue honestly and ciuilly and deale truly c. but yet liue in ignoraÌ„ce regard not the Sabbath in brief make no conscience of the duties of the first table 2 Such as will seeme pious and religious but in their dealings are vnfaithful vniust If inferiors rebellious carelesse in their charge if superâ—oâ—rs c. How can any of these be said to haue on the brestplate of righteousnes Vse of all is to considâ—r the danger we are in and to be stirred vp to vse that helpe that God hath here prouided for vs and to this end 1 To acquaint our selues with the word of God out of which we may learn what is true righteousnes that we may be able to distinguish between it and counterfeit 2 To acquaint our selues with the vse end beauty benefit excellency and necessity of this piece of armour 3 Hereupon to examine our selues of the time past that we may be humblâ—d for our former failings that so our former sinnes may not be in time to come a dart in the hand of the diuell to wound vs. 4 Vpon examination to haue a holy resoluâ—ion to enter into this way of righteousnesse and therein to walk VERS 15. And your feet shod with the preparation of the Gospell of pâ—ace WHen the diuell can prâ—uaile by none of the former waies then he labours in the next place to ouerthrow vs by afflictions troubles and persecutions which he raiseth against vs to hinder vs in our proceeding Wherefore the Apostle to arme vs also against this bids vs to looke for troubles and affliction and to prepare our seluâ—s against them with this armour heere prescribed viz. The shooes of the preparation of the Gospell of peace Some vnderstand this for the preaching of the Gospel as if the Apostle did allude to Esa 5 2.7 Rom. 10.15 And so they make the profession of the Gospell to be these shooes here meant Psalm 119.105 But the common and most vsuall exposition is that heereby is vnâ—â—rstood the knowledge of the Gospell of pâ—ace that is of our reconciliation with God Which coÌ„meth neerâ—st to the point for hereby come we to be fenced prepared against troubles We are then to vnderstand by the preparation of the Gospell of peace not the Gospel it self but an effect which it works in vs. So that this preparation is that furniture which the Gospell of peace doth prescribe vnto vs and which it doth it doth work in vs namely a heart settled and resolued to goe boldly thorow all troubles which is to be put on as a paire of shooes So the Siriacke renders it fitly Put on as shooes the preparation of the Gospell of peace In handling of this piece of armour we will go on iâ— this order First to consider what is the spirituall grace that is meant heereby 2 The fit comparison of it to this part of bodily armor 3 The ground of this patience 4 The benefit of it 5 The wiles and subtilties the diuell vseth to depriue vs of this necessary piece of armour 1 The grace here vnderstood is patience for it is the Apostles purpose to arme vs against troubles now what so fit a grace for this as patience which in this regard among all other vertues of Iob is only coÌ„mended vnto vs Iames 5 This is set down by this description The preparation of the Gospell of peace Preparation or because by it the heart of man is settled fixed and resolued to goe on in the way what impediments soeuer are in it Of the Gospel Because it is the Gospel that doth settle the heart this brings good tidings Luk. 2.10 Of what That God hath giuen his Sonne for vs ver 11. that his wrath is pacified towards vs that our sinnes are forgiuen vs. This is that God which when once we know our hearts are fully resolued to beare all things seeing that now nothing can make vs miserable Of peace Both in regard of the subiect and nature of it in that it first made tender of peace to man and still declareth and publisheth it 2 And also of the effect because the Spirit of God by the preaching of the Gospell pacifies the conscience tormented with sin as was signified by the song of the Angels Luk. 2.14 This is added to shew the ground of true patience viz. That it must bee grounded vpon the word of reconciliation for then onely can the heart go on with courage and comfort in enduring all things FINIS 1 Peter 3.7