seeke not the Lord assuredly loue not God For it is a property of true loue to loue those whom God loueth and hate those whom he reiecteth Reuel 26. Psal 139.21 22. Doct. 3. From the ioyning of these together learne That those who reiect true and faithfull Ministers of the Lord are ready to embrace false teachers Pharaoh hated Moses but receiued Iannes and Iambres Ahab hated Michaiah but liked the false prophets So the Iewes did flocke after Theudas and Iudas of Galilee Act. 5.36 37. yet they reiected Christ and his Apostles The like they did in the last destruction of Ierusalem as Iosephus reports and now doe they highly esteeme their Rabbins Which commeth to passe first through the iust iudgement of God who giueth them vp to the blindnesse of their heart to beleeue strong delusions 2. Thes 2.10 11. Deuter 28. Secondly through the corruption of nature because we are naturally disposed vnto error rather then vnto truth into which also wee easily doe fall if wee bee not restrained by the Spirit of God Whence it is that there neuer was any heretike were his opinions neuer so grosse and damnable but had many followers 2. Pet. 2.1.2 Vse This teacheth vs not to close our eyes against the truth c. Vers 44. How can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone IN these words is laid downe a fourth fault of these obstinate Iewes which is also another cause of their incredulitie A cause thoug◠〈…〉 down yet indeed the greatest being not a cause of theâ—◠〈◊〉 beleeuing but such a cause as implies an impossibility that it was impossible for them to beleeue And therefore he setteth it downe very emphatically by way of interrogation How can yee Quest But how may it be imputed vnto them Answ First generally in regard of Nature it is impossible for any man to beleeue because first by nature we relish not spirituall things we see no fruit or benefit by them and so we regard them not Secondly by nature wee are not capable of them 1. Cor. 2.14 2. But in speciall whereas Christ saith How can yee beleeue hee makes this their ambition to be a peculiar let and hinderance to them For whereas the doores of our hearts is naturally shut vp against sauing faith ambition is as a barre that keepes it fast from opening The first thing then to be noted in these words is the cause of thâ—ir vnbeliefe viz. their ambition and desire of honour Doct. Ambition is a maine impediment to sauing faith Ioh. 12.43 and therefore their Faith mentioned vers 42. was only historicall Ioh. 7.5 Christs kinsfolkes beleeued not in him being loth to be ill thought of among the Pharises For there is a direct opposition betweene Faith and ambition Faith makes a man to be vile in his owne eyes to see his owne wants and so causeth him to goe out of himselfe and seeke for helpe at God onely But ambition makes a man to thinke highly of himselfe to ouerweene himselfe and be much conceited of his owne gifts as the proud Pharises So that he will attribute all to himselfe and nothing to God as did Herod Act. 12.22 23. Vse To take heed of this roote of bitternesse to striue against ambition and vaine-glory and for motiues to consider 1. The doctrine before deliuered 2. That ambition and desire of praise corrupts putrifies and maketh odious to God euery good thing that we take in hand our prayers fastings almesdeeds the very worship and seruice of God Esay 3. That in seeking praise of men we loose the praise of God who haue here our reward 4. Gal. 1.10 5. That hereby wee prouoke Gods wrath against vs for he resisteth the proud as did Herod Act. 12.23 Quest But is it simply vnlawfull to seeke the praise of men Answ We may not simply seeke it to the end to be praysed of them for men praise those things that are agreeable to their humour and all doe not like godlinesse but when it may tend to the honour of God the confirmation of the good and the rebuke of those that oppose themselues we may seeke it As Paul would haue the Corinthians to thinke well of him but it was for Christ for the professions sake and that the aduersaries mouth might be stopped 2. We may not seeke for it in the first place but in his due order first seeking to be approued of God then the approbation of men First doing those things which in the vprightnesse and integrity of our conscience wee know to bee good then if men doe like and allow of it to receiue this as a blessing of God if not to be contented and not to hunt after their applause And thus we are to labour to leaue a blessed name and memory behind vs. Directions to auoide ambition 1. In all things that wee thinke to be excellent and praise-worthy consider whence we haue them 1. Cor. 4.7 2. To consider what a Sea of impiety and wickednesse is in vs how many faults our hearts are priuy vnto for this consideration will pull downe all proud conceits 3. To consider that of the Apostle 2. Cor. 10. last verse that so we be not puffed vp with any thing that may seeme glorious to man but may study to approue our selues vnto God in what he allowes Further note here the description of an ambitious humour in these words one of another noting that they did sooth flatter and claw one another Doct. Ambitious men are ready to puffe vp and to flatter one another· They will giue titles to others that such titles might be giuen vnto themselues They doe it not that others might be praised for pride â—uer goes with enuy and hatred of pride in others But this is the way to get honour from others by seeming to honour them Vse To take to our hearts in giuing of honour to other it is not a thing vnlawfull 1. Pet. 2.17 Rom. 12.10 so it bee not done for vndue and vniust respects Iob 31. last verse How inconuenient this ambition is appeares by the consequent And seeke not the honour c. Whence obserue first from the inference Doct. They which seeke for popular applause and praise of men are carelesse in seeking for the praise of God as did the Pharises whose whole practise was to bee seene of men not to approue themselues to God and so Christ compares them to whited tombes For there is a contrariety beâ—weene Gods will and mans will and what pleaseth man pleaseth not him and so if we set our selues to seeke the one we cannot seeke the other Vse This is a further motiue to auoide ambition Doct. 2. In that this is laid downe as a reproofe of them that they did not seeke the praise of God note That true praise commeth from God that praise which we may and ought to seeke and wherein we may rest that is that praise which is giuen of God for those
miracles in raising of the dead but that is to much to restraine it only to that wherefore hereby is implied first a Spirituall quickening from the death of Sinne at our conuersion Secondly a corporall quickening the raising of our bodies out of the graues at the last Day now if we will referre the miracles of Christ vnto this as euidences and proofes of what he was able to doe at the last Day Euen so c. Herein is the equality as the Father doth raise vp the dead so doth the Sonne Whom he will This is not spoken to put a difference that the Father doth quicken some whom he will and the Sonne others whom he will but is added as a ioynt worke to both not restrayned to the Son but only applied to him and this First because the Iewes doubted not concerning the Father but confessed that he was able to raise vp whom he would Wherfore this shews first that there was no compulsiue necessity in Christ to do as the Father doth but a meere freewill Secondly as there is a vnity in Nature betweene them so is there likewise in Will Thirdly that the Sonne hath a power to quicken whom he will and whom he lets he dead in sinne Fourthly that this quickening is of Grace 5. That this is a happy quickening here meant belonging to those that he will shew grace vnto So it is not simply to be taken for the raising from the graue but for a raysing to life euerlasting Such a raising as we beleeue in the Creed The point then is that the Work of the Father and the Son in quickening is one and the same 1. Ioh. 5.11 Whence are two euidences to proue the equality First He that quickeneth the dead is equall to God the Father in power But Christ quickeneth the dead Therefore c. Secondly The Sonne doth this of his freewill so also is he equall to the Father Consider in the words two points first the effect Secondly the ground of the Effect The effect is quickening of the dead which is here brought in â—s one of those greater workes which the Father will shew vnto the Sonne hence note the Doct. Quickening of the dead is one of the greatest euidences of diuine power greater then that of Creation Thus the Apostle when he would set forth the great power of God he alleadgeth this Rom. 4.17 Eph. 1.19.20 Rom. 1.4 a worke so great that of naturall men it cannot be conceiued and beleeued Act 17.18 yea it was hard for the Disciples to beleeue it as Thomas Io. 20 25. And as this Resurrection from the graue so is our Quickening from sinne an euidence of the power of God And for this cause the meanes of quickning is called The power of God Rom. 1.16 1. Cor. 2.5 For we are dead in sinnes Vse 1. We see how needfull it is to meditate on the power of Christ to strengthen our Faith in regard of the Resurrection 2. That seeing our raising from sinne is one of the great euidences of Gods almighty power it confutes the Pelagians that say a man may raise himselfe and Semipelagians that say a man is but sicke and being helped by a little grace hee workes out his saluation himselfe And lastly all carnall Gospellers that thinke they can turne from their sinnes when they will and leade a spirituall life 2. The ground of this effect is the will of God Hence we learne that Doct. Christ as Mediatour hath an absolute power of life and death to pull whom hee will out of this iawes of death and to suffer whom he will to perish Ioh. 10.18 Reuel 1.18 Vse For consolation of those that belieue in Christ that if here we haue euidence of grace we may be assured to bee raised vp againe to life For if the Spirit of Christ be in vs it will raise vs vp aâ— the last day as the Apostle â—â—ith For regeneration is but the first fruits of eternall life See Ephes 2.4 5 6. Vers 22. For the Father iudgeth no man but hath committed all iudgement to the Sonne IN this Verse is laid downe a second particular euidence and proofe of the equalitie of Christ with God the Fatheâ— the Argument is this Hee that hath all power all gouernment and all iudgement committed vnto him is equall to the Father But Christ hath all these c. Therefore he is equall to his Father Also this is set downe as a reason of the former argument Vers 21. For Christ may quicken whom he will because as it is in this Verse he is the supreame Lord that guides and gouernes all things For the meaning of the words note the phrases of Iudgeth Iudgement iudgings and iudgement are not to be taken only concerning the last Iudgement but concerning the supreme disposition and gouernment of all things in the world as appeares by the word all iudgement Iudgeth no man That is by himselfe alone but in and by the Sonne Hath committed That is the Father doth communicate to the Sonne this Office and hath taken him into his fellowship in the gouernment of the World not that the Father doth sit idly in Heauen but that in and by his Son he doth gouerne all things The Doctrine that hence naturally ariseth is that Christ is the supreame Lord and Gouernour of all Matth. 28.18 Mat. 11.27 Heb. 1.2 Which is to be vnderstood of Christ as he is Mediatour as we shall see Vers 27. Obiections against this are first that vsually iudgement is attributed to God Answ Christ here is not excluded but it is to bee taken of the whole Trinity Obiect 2. out of Ioh 8.15 Answ Christ here is not excluded but it is to bee taken of the whole Trinity 2. Obiect out of Ioh 8.15 Answ That is not to be exclusiuely but that there is one that doth iudge namely the Father yet he doth it in and by his Sonne It is there spoken of the Father for the greater terrour of the Iewes 3. Obiect out of Ioh. 8.15 where it seemes that there is a plaine contradiction Ans That is spoken of Christ his present action and carriage not of his power and right of iudging as appeares by vers 16. for himselfe did teach and instruct them 2. It is spoken in opposition to the Pharises that were rash in censuring others Vse 1. It teacheth vs how to account of Christ not only as of a Sauiour from whom we looke for good but also as a supreame Lord and so to feare and reuerence and to bee afraid to displease him as Ps 2. and not to make him a packhorse for our sinnes because he is a Sauiour 2. It is for our consolation that this our Sauiour is Iudge Who then shall lay any thing to our charge 3. It is for terrour of those that oppose themselues against Christ As Iewes and Turks and such as persecute his members for they persecute him that is their Iudge 4. That all men should honour the Sonne as in the verse
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
vnto life therefore the Scripture must needs giue it vnto Christ else how could life be had in the Scriptures Vse it shewes whither we must goe to find Christ not to the writing of men but to the Scriptures Further from the time wherein Christ did vtter this viz. before any part of the new Testament was written and therefore hee must needs meane the old we may note that Doct. Christ made knowne to the ancient Fathers before his incarnation Which may serue to refute the opinions of those that thinke the ancient Iewes were moued onâ—ly with temporall promises and iudgement and not with spirituall But it was Abrahams Faith in Christ not his hope of the Land of Canaan that was imputed to him for righteousnesse How can Moses be said to haue suffered the rebuke of Christ Heb. 11.26 if he had not beleeued in him Vers 40. But yee will not come to me that yee might haue life NOw followes the reproofe of these Iewes which is in generall for their incredulity in that they did not beleeue in him whom the Scriptures declared This their incredulity is generally laid downe vers 38. aggrauated first by the causes thereof first ignorance vers 37.38 Secondly wilfulnes in this verse Thirdly want of loue vers 42. Fourthly ambition v 44. Secondly by the Issue viz. condemnation vers 45. c. In this verse we haue to note first a declaration of the sinne it selfe namely obstinacy yee will not come to me Secondly an aggrauation of it by the mischiefe following vpon it namely losse of life that yee might haue life Note here first the inference of this vpon the former Wee haue heard that they thought well of the Scriptures and looked in them to haue eternall life yet we see they come not vâ—to Christ in and by whom they might haue life What is the reason of this Surely their opinion was on a false ground they looked for life by other meanes then by Christ as by their owne righteousnesse c. Hence note Doct. They that are perswaded to attaine life by false meanes will neuer be brought to seeke after the right meanes Thus the Iewes Esay 30. and 31. trusting to Egypt withdrew themselues from the Lord the onely meanes of their safety Thus did the Scribes and Pharises Luk. 7.30 despise the councell of God whereas Publicans Souldiers Harlots c. came vnto Christ Why Because these had no other ground to trust vnto whereby they might attaine to life But the Pharises were full of many false perswasions of attaining to it by other meanes Mat. 21.30 Luk. 1.33 Vse is to teach vs to take heed that our soules be not possessed with false perswasions The obstinacy and wilfulnesse of the Iewes appeares herein that neither by the preaching of Iohn nor by the witnesse of God the Father giuen to Christ at his Baptisme nor yet by the testimony of the Scripture they would be mooued to beleeue in Christ Doct. They that haue the Word preached and yet beleeue not in Christ are guilty of the sinne of obstinacy They are scorners Prou. 1.22 Reade Ezek. 2. and 3. Matth. 23.37 Act. 2â— 27 For if a man haue eyes and yet see not the Sunne when it shineth shall we not thinke that he winketh of purpose Obiect But the case is not so in spirituall things Faith is not in our power wee haue not these spirituall eyes to behold Christ of our owne How then can it bee obstinacy if we doe not beleeue Answ 1. I answer that there is no man that liues where the Gospell is preached and yet beleeues not but he doth faile in doing of some things that hee might doe So that though sauing Faith be not in his power yet doth he wilfully neglect to doe many things which are in his power whereby he might attaine vnto Faith as neglect of comming to the Church of attention to the Word of Prayer c. 2. Howsoeuer we haue not free will to beleeue yet can we resist and gainesay the truth and distrust God from a freenesse of will arising from the peruersenesse of our corrupt nature So that both for wilfull neglect and also repugnancy and resisting of the Word shall such be condemned as obstinate Vse To condemne those that liue vnder the Gospell and yet are not wrought vpon by the Gospell whose case is worse then that of Sauages and Infidels From the aggrauation of this fault we may learne that Doct. 1. They that are obstinately set against Christ and â—is Gospell by no promise no reward can be moued to relent and yeeld vnto Christ no not for life it selfe Such obstinacy was in Lots sonnes in law Gen. 19.15 in the Egyptians Exod. 9.21 Psal 58.4 5. Act. 13.45 For obstinacy doth so fill and possesse the heart that neither threats nor promises can take any place Vers 41. I receiue not the praise of men THis verse is inserted in policy to preuent an obiection that the Iewes might make For whereas he had reproued them for not comming vnto him they might thinke thereupon and say O surely this man would haue many followers he would that men should praise and applaud him Wherefore Christ tels them that he seekes not he hunts not after the praise of men it is their saluation that he aimes at Doct. Christ in those things that he did did not seeke for his owne honour reputation and glory but to bring saluation vnto others and so many times when he had done a great work he withdrew himselfe to take away all occasion that people should not talke of him yea hee forbad them to speake of him For first he needed not this popular applause and commendation being the Sonne of God Secondly his works did commend themselues Thirdly yea praise followed him where he fled from it Fourthly Christ did now abase himselfe and would now shew himselfe a patterne of humility for our imitation and therefore he did not seeke to extoll himselfe Ioh. 13.15 Mat. 20.27 28. Vse To set Christ before vs and to follow him looking to our duty to doe because God hath laid it vpon vs not because of applause and commendation And this as it is to bee done of all so especially of Ministers that stand in Christs stead who looke that they draw people vnto them for their good and not for their owne praise and so to preach as not to preach themselues but for the edification of the people Vers 42. But I know you that yee haue not the loue of God in you In this verse is expressed the second fault for which hee reprooueth them viz. their want of loue which is the second cause of their incredulity Here note first the ground of his reproofe Secondly the thing reprooued 1. The ground I know you Whatsoeuer you pretend I know that it is not for Gods honour and glory that you doe this c. Doct. Christ knoweth mans heart and disposition bee hee good Ioh. 1.47 or bad Ioh. 2.25 Vse for
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
they came with a malicious enuious and captious minde to ensnare him as may appeare by their reasoning against him in their hearts Yet it is said these men came from euery quarter round about to shew how farre malice and enuie will carry men further ordinarily then pittie Secondly note here that Christ ceaseth not to preach although these captious and enuious hearers sate before his face being he knew that his Doctrine was true and that hee was able to defend it Now there was neuer any congregation where were not some enuious captious and malicious hearers who comming not with a minde to subiect themselues to the Word finde occasion to cauill and carpe at it to bleare mens eyes with this pretence as a cause why they doe not yeeld obedience vnto it For all this Ministers must not be discouraged from preaching but regard First that the Lord hath sent them Secondly The Talent that God hath bestowed vpon them which they must imploy if the Lord himselfe hinder them not Thirdly that there be some honest hearted hearers and their good is to be respected Such kinde of Auditors had Ieremie chap. 20.10 see Ezek. 2.3 c. As an antidote against the poyson of enuious tongues Ministers ought to regard both the matter and manner of their Doctrine that it be such as may be iustified by the Word of God that it be so deliuered plainely powerfully that it sauour not of ostentation and affectation The Seale of Christs preaching is the extraordinary Power of God that is the gift of healing which did now manifest it selfe in an extraordinary manner That it is called the power of the Lord inferre no opposition seeing Christ himselfe was the Lord. Or secondly rather because that Christ in regard of that condition whereunto he did subiect himselfe in taking our nature and infirmities vpon him he needed the assistance of the Spirit of God Not that this power of the Spirit was not alwaies in him but because it did not alike alwaies shew it selfe as Marke 6.5 himselfe restraining it in regard of the condition on mens part viz. Faith At this time he doth manifest this diuine Power the ratâ—er because of his malitious aduersaries that were there present· So that it is to be noted that the more the Word is cauilled at the more euidence God giueth thereunto Moses miracles the more the Sorcerers did disgrace the more clearer they were till they did confesse the finger of God Exod. See Act. 4.16 Which serues to incourage honest hearers and to confound the aduersaries The second general part is the Miracle it selfe and the working of it wherein note first the kind of the disease secondly the occasion thirdly the manner of curing Touching the kind of the disease it was the Palsie a disease whereby the nerues and sinewes are so loosed and dissolued that motion and life is lost in that part which is so affected and therefore it is called the dead Palsie which if it bee somewhat growne it is hardly or neuer cured as it was with this man who was neither able to goe nor to sit which shewes the greatnesse of the cure Now though this disease be a shame to Phisitians passing their skill yet Christ did cure it as he is able to doe all other the most dangerous sicknesses The occasion of working this Miracle was partly the Faith of them that brought him partly the Faith of himselfe vers 5. which Faith though it be an inward grace and so of mans eyes inuisible yet Christ could see it inwardly Notwithstanding here he sees it also by the fruites thereof in them by their charity diligence and labour in bringing this poore man to Christ Secondly in the man himselfe by his great patience in suffering all those things they did vnto him Of these wee will speake of more particularly and first of the fruits of faith in this mans Friends Their charity and care is set downe in fiue branches first that they did not onely tell him of a remedy for his disease but also did foure of them bring him vnto the place where it was to be had vers 3. 2. That he being not able to rise and goe along with them they carry him and not so onely but for his greater ease bed and all vers 3. 3. Hauing brought him they leaue him not so letting him alone for others to bring him to Iesus but themselues seeke all meanes to come neere vnto Christ vers 4. Luk. 5.17 4. When in seeking of this meanes of accesse they were hindred yet doe they not cease to proceede on not making this hinderance an excuse either for to leaue him or to carry him backe againe 5. Finding no ordinary meanes they seeke vnto extraordinary first they clime vp to the top of the house and so draw vp the bed Now it is to be noted that their houses were flat on the top as may be gathered out of Deut. 22.8 and that this house here spoken of was open to the top without chambers like a great Hall and so it was fit for a great many to come together Secondly they vncouer the roofe and breake it open Thirdly when they could not goe downe themselues they let him downe with ropes From these circumstances we learne many duties of charity to be performed in like cases of distresse 1. That it is not sufficient to tell our friends of the meanes of cure but wee must doe our best to make them partakers of such meanes For some are vnable to helpe themselues as this man and some are carelesse of their owne safety like Naaman 2. King 5 12. and some it bootes but little only to tell them of the meanes vnlesse we help them to it our selues and perswade them to vse it like to Naamans seruants To apply this to spirituall cures wee must not onely make knowne vnto others where the meanes of saluation is to be had but also as farre as in vs lyeth make them partakers of it For here the reason holds true that we are vnable carelesse and vnwilling to seeke vnto these meanes of our selues This belongs to those that are set ouer others as Masters their Seruants Magistrates their Subiects and Ministers also their people to cause them to come vnto the ministery of the Word 2. That we tender those that are weake according to their weakenesse supplying their wants and therefore did these men bring the bed also So did Iob relieue euery one according to his want Chap. 29.15 Gal. 6.2 Ephes 4.2 Note here a contrary practice of a cruel wretch namely Saul who when Dauid would not spare him but would haue him brought bed and all to be slaine 1. Sam. 19.13 so that the charity of mercifull men cannot goe so farre but the cruelty of wretches will goe as farre or further 3. That in good actions and indeauours which wee goe about wee suffer not obstacles to hinder our proceeding For no actions are without some yea God doth many times minister some
of God This is done three wayes 1. By comparisons when a man compares himselfe either with himselfe or with grosse notorious sinners that come farre behind him in goodnes or with ciuil righteous men As did the Pharises Luk. 18.11 12. such are said to bee aliue whithout the Law Rom. 7.9 2. By reason of temporall blessings which because a man doth enioy plentifully so he straightway concludes that he is beloued of God 3. Lastly which is the most fearefull when men being punished with crosses and calamities doe hereupon gather that God loueth them saying that they haue their punishment here and so they shall escape hereafter though in the meane time they neuer repent of their sinnes and leaue their wicked courses for which end God did thus punish them 2. Guile and deceit of the heart in respect of Sinne this is either before or after the committing of it Before the committing of a sinne a mans hearâ— deceiues and beguiles him foure wayes 1. By perswading him it is but a small veniall sinne so extenuating it as a matter not much to be stood vpon 2. But if the sinne doe seeme great and vgly then it labours to make him beleiue that God seeth it not he takes no notice of it 3. If this perswasion take no place but that he thinke God will see it then it suggesteth vnto him that he will not punish him for it he will passe by it c. 4. If all this serue not the turne then it perswadeth him that repentance may easily be had for it that he will repent for it afore he dies c. After a sinne committed the guile is threefold 1. A mans corrupt heart will endeuor to bring him to a loue and liking of that sinne and make it seeme pleasant vnto him that he may not repent for it Secondly or else to cause him to defend it by colourable shiftes and excuses that he may seeme to doe it lawfully Thirdly if it doe begin to gripe him and to pricke his conscience then doth it labour to choke this griefe and sorrow and so to hinder sound repentance and that three wayes First by merriment when a man thinkes it but a melancholy and so gets him among merry companions to musicke and such like to driue it away Secondly if so it leaue him not then hee performes some short humiliation for fashion sake without true sorrow indeed that so hereby hee may as it were get himselfe out of Gods hands Thirdly by some ceremony or other as when some couetous extortioner that gets his goods vnlawfully and neuer thinkes of restitution vpon his death bed or before will giue somewhat to build an Almes-house and so make amends for all This is but a ceremony as it were 3. Guile in respect of vertues and graces when a man deceiues himâ—elfe with a counterfeit shew of them as First when he perswades himselfe to be a true worshipper of God because he frequents the places and exercises of his seruice Secondly to bee a true Christian because he performes the outward duties of Religion Thirdly when hee beguiles himselfe with the shadow of Faith and repentance and all other particular graces whereof there is no one but may be counterefited Fourthly guile in respect of the Word and workes of the Spirit for first a man may haue first knowledge of the Word secondly assent vnto this knowledge thirdly a man may make profession of it fourthly yea he may stand for the defence of the truth thereof and yet may he be beguiled with a false hope of his good estate all things being wrought in him by that wonderfull power of God whereby hee causeth euen the wicked and vngodly to giue testimony to the truth of his Word Secondly there may bee wrought in him first a kind of loue and ioy in the Word secondly a willingnesse to heare it thirdly a reformation of some sinnes and corruptions in the life and conuersation which is done by the restraining and not sanctifying Spirit as there was in Herod Mark 6.20 with diuers the like graces and neuerthelesse as Herod did he may nourish some one bosome sinne and so be farre from the state of sound conuersion Diuers other such deceits there are but these are the principall which things seeing they are so and that the heart is deceitfull aboue all things yea and who can know it Let vs labour and learne first to suspect our hearts and not trust them too farre but by due examination find out the wiles and subtilties thereof Secondly to get vs sincere and vpright hearts FINIS AN EXPOSITION OF PART OF THE FIFT AND SIXT CHAPTERS OF S. PAVLES EPISTLE to the Ephesians wherein is handled all such duties as belong to household Gouernment ALSO THE SPIRITVALL ARMOVR OVT OF WHICH A CHRISTIAN MAY FETCH SVFFICIENT furniture against all his spirituall Enemies LONDON Imprinted for Iohn Bartlett and are to be sold at the signe of the Gilt Cup in the Goldsmiths Row in Cheapeside 1630. EPHESIANS 5. VER 22 23 c. Wiues submit your selues vnto your husbands as vnto the Lord. 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 THe scope and drift of the Apostle in the latter end of this Epistle is to stirre vp Christians to walke worthy of the vocation whereunto they were called Chap. 4.1 Hee heere shewes how they should walke viz. 1. In the practice of the duties of their generall calling of Châ—â—stâ—anity which are set downe in the fourth and part of the fift Chapter vnto the 20. vâ—rse 2 In the performance of the duties belonging to their particular â—â—llings 1 In generall verse 21. hee layeth down the â—uty of subiection which is a generall and common duty belonging to all callings both inferiour and superiour of Magistrates and Ministers yea Kiâ—gs themselues Now this subiection must be in the feare of the Lord which shâ—weth first the cause of it it ariseth from the feaâ—e of the Lord Deut. 5.29 Eâ—clesiastes 12.13 For this bridles our vnruly corruptions which be otherwise vntoward and stubborâ—e to yeeld râ—ady and cherefull obedâ—ence 2 This shewes the restraint and manner of pâ—rformance Col. 3. Ephes 6. It must be done in the Lord. When our submission goeth against the Commandements of the Lord no good issue commeth from it as in Sâ—uls obeying the people 1 Sam. 15.15 21. and also of Aaâ—ons yeelding to the children of Israel in making the calfe Exod. â—2 for God is the highest and againe God is our Iudâ—â— This caution must be vnderstood in all particular dâ—â—ies tâ—at ensue Now from this genâ—rall ground the Apostle comes to some particular functions or callings and the duties belonging thereunto Hence wee learne this instruction from this in that the Apostle stayeth not in the general duties of Christianity but from thence descendeth to the particular offices of such generall callings that it is not sufficient to performe the generall
and then may we be secure of victory and conquest if wee cast all vpon him and maâ—e him our Champion 1 Cor. 15.57 For our further incouragement marke the amplification In the power of his might Some take these as for a cause and the effect viz. might to be the cause of power power to be meant of strength which is in vs and might to be in the Lord as if hee had said In that power which yee receiue from the Lord. But 1 this is a curious distinction without ground 2 It is the Apostles purpose here to raise vp our minds out of our selues to a higher power without vs and aboue vs Wherefore it is rather an Hebraisme and so it is translated by some his mighty power like as in the 1 chapter ver 19. So that it addes an emphasis shewing this power of the Lord to be a most Almighty power Doct. That the power of God whereto wee trust â—s a strong and mighty power able to protect and defend vs as chapter 1.19 a surpassing measure of power as himselfe is so euer is agreeable to him viz. infinite Vse It serues for our encouragement to strengthen our faith that wee may trust securely vnto it which is to be noted 1 In regard of our owne weakenesse â— In regard of our enemies who are many and mighty 2 It answers that obiection of our aduersaries that blame our Christian confidency as arrogant presumption This were indeed so if wee did relye vpon our owne strength Such an opinion had some of Dauids confidency 1 Sam. 17.28 37. Now followes the Direction concerning such means as wee are to seeke vnto our selues expressed ver 11. Wherein in generall are layd down those means wherby wee may bee fenced and armed against our spirituall enemies The parts are two 1 A Direction 2 Motiues drawne from the end In the Direction obserue 1 What is the meanes viz Armour 2 How this meanes is to bee vsed Put it on In the meanes note 1 The Metaphor Armour 2 The quality of it of God Concerning the Metaphor it is taken from soldierâ— that are among their enemies either fighting or looking for a combat who for feare of being wounded will arme themselues and being armed they dare resist their enemies and feare them not so Christians being the Lords soldiers placed in this world the Lords field to fight against many enemies that haue many weapons to wound vs this armour is lent vnto them wherewith they may bee fenced c. The parts of which armour are in briefe the sanctifying graces of Gods holy Spirit as wee shall see hereafter Hence wee learne 1 That Doct. The life of a Christian is a warfare 2 Tim. 2. â— 1 Tim. 1.18 Christians are called soldiers and their life a fight and battell 2 Tim. 4.7 Those that oppose against vs are called enemies Luk. 1.71 74. Their tentations are called assaults and fights as here and 1 Pet. 2.11 And hence is the distinction of militant and triumphant Church Now God hath thus disposed of vs. 1 That his power might bee the more manifest 2 That he might make tryall of the grace bestowed on â—s 3 To weaâ—e vs from the world for a soldiers life is a hard life 4 To make heauen the more welcome to vs. Vse is that 2 Tim. 2.4 not to intangle our selues with the tâ—ings oâ— thâ—â— woâ—â—d oâ— to lookâ— for case and quiet but it â—ll to prâ—parâ— oâ—r â—eluâ—s 〈◊〉 a sight and to â—ake heed of spirituall â—â—câ—rity 〈◊〉 thâ— dâ—uill oâ— a suddâ—n doe surprize vs. Wâ—e know what bâ—fell the people of Laisiâ— Iuâ—g 18. 〈◊〉 2 In that the graces of God are compared to â—â—mour wâ—e leâ—rnâ— thâ—â— th◠〈◊〉 sanâ—tifying graces â—hat God gâ—ues vâ— are for our dâ—fence and safâ—gard whence wee â—ee 1 How needfull they arâ— for vs. 2 That this kind of armour is not for pride but it is aâ—mour of proofâ— for 〈…〉 â—â—câ—ssary defâ—nce The quality of this armour is that it is armour of God that is made of God in heauen preâ—cribâ—d by God in his Word giuen of God by his Spirit and such armour as is agreeable to Gods natuâ—e All which imâ—ly nothing â—lse but that it is spirituall armour Doct. The armour wherâ—by we are fenced is diuine and spirituall armour 2 Cor. 10.4 This will appeare by the description of the parts For 1 There is no warrant to vse any other armour 2 No other armour will doe vs any good to defend vs because our enemies and their weapons are spirituall Vse 1 For reproofe of Papists that thinke to driue away the deuill with holy water crosses c. 2 Of sottish worldlings that feeling terrour of conscience thinke to driue it away with muâ—icke with company with physicke c. 3 It teacheth vs rightly to distinguish betweene armour and armour and to vse that which the Word of God doth set downe vnto vs. Another quality whereby this armour is described is in this word whole or Compleate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth such an armour as is sufficient to deâ—end a man and to arme him from top to toe so that hee shall not neede any more Hence wee learne that Doct. The graces of Gods Spirit are sufficient for vs to dâ—fend vs from all dangers whatsoeuer till hee bring vs to heauen Hence is Scripture callâ—d sufficient because it doth set forth vnto vs all those graces whereby wee are madâ— absolute and perfect 2 Tim. 3.15 16. 〈◊〉 But many Saints haue beene foiled as Dauid Peter c. the deuill hath found a hole where to wound them and therefore it seemes they had no compleate armour Ans This comes to passe not through any defect in the armour but through their owne weakenesse and want of skill in vsing of it or carelesnesse in not putting it on yet that this armour is compleate and no piece wanting for any part appeares plainely in this That all were not woundâ—d in the same place but some in one part and some in another according as thâ—y did vse or not vse their armour for the defence of that place but if they had beene all foiled in one part it were a signe that there were a piece wanting for that part For hereby 1 We should denie Gods prouidence that he were not carefull to prouide all things needfull 2 That he is wise to know what is wanting 3 That he is carefull of his children thâ—s to leaâ—â— theÌ„ as a prâ—y to their enemiâ—s Vse To stirre vs vp to seeke after this armour as soldiers that being to enter into a dangerous skirmish will aforehand sâ—â—ke where they may prouide themseluâ—s of sure armour 2 Hauing found it to bee content with it to bee bold and couragiâ—â—s iâ— it as Dauid was against Goliah 1 Sam. 1â— 45 So much of the meanes The Vse is in this that wee must put it on Which implyes 2 things 1 That this aâ—mour must be put on 2 That it must bee put on euery piece