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
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
that it was kept fourteene dayes Answ First they kept indeed a Festiuall seuen dayes ouer but it was not the Passeouer Secondly if they did celebrate the Passeouer seuen daies longer it was because many were vncleane amongst so many people who could not goe home and come again the next moneth and so they thought that it might be continued other seuen dayes so that it was extraordinary vpon that Law Num. 9. Quest 2. How these seuen dayes were celebrated Answ 1. In generall all these seuen dayes were holy Leu. 23.4 2. But yet we must distinguish betweene the first and the last day and the fiue middlemost The fiue middle were holy in these respects First because that rite of eating vnleauened bread was to be continued Secondly because on all those seuen dayes there were extraordinary sacrifices to be offered proper to those dayes besides the continuall morning and euening sacrifice Leuit. 23.8 Numb 28.23 Thirdly because the people were to come together morning and euening to worship God and to feast together in a holy reioycing in the Lord 2. Chron. 30.22 Luk. 2.43 But the first and seuenth were in a peculiar manner and more strictly holy First because on these dayes there was an holy Assembly vers 16. Leuit. 23.7 8 Nvmb. 28.18 25. What this holy Assembly was see Nehem. 8.2 3 5 c. Secondly in regard that they were not to doe any seruile worke on these dayes vers 16. to the end they might haue the more liberty to worship God and not to be tyred and wearied with labour on the fiue dayes Vers 15. For whosoeuer eateth leauened bread from the first day vntill the seuenth that soule shall be cut off from Israel THe last thing to be considered is the necessity of this Sacrament of the Passeouer and so consequently of the Lords Supper instituted in the roome thereof That there was a necessary obseruation of it appeares in two respects First because it was expressely and simply commanded of the Lord vers 14. Secondly because of the penalty laid vpon those that should wilfully neglect or contemne it vers 15. for although onely this particular Rite of vnleauened bread be here expressed yet by a Synecdoche wee must vnderstand it of the whole Ordinance so that the contempt or neglect is not onely of this rite but of the whole Ordinance as appeares by comparing this with Numb 9.13 That we may more distinctly see wherein this necessity consists we are to consider in generall that a thing is then said to be necessary without which another thing cannot bee Now this is vsed in two respects first for a thing that is absolutely necessary without which a thing cannot possibly be so as are the causes of things said to be necessary Thus Christs death is absolutely necessary for our saluation Secondly it is taken for that which is necessary by consequence for the better effecting and more easie performance of a thing The Sacraments are necessary not as causes for then should they giue grace and saluation But they are necessary as a meanes of saluation and that also not simply for so is Faith the meanes and this commeth by hearing of the Word but in these two respects first because God hath commanded them they are his ordinances to trie our obedience and so although we should reape no benefit by them yet were we to obserue them Secondly in regard of our need because we are carnall and are most moued with things obiected to our senses not so much apprehending spirituall mysteries and therefore for the helpe of our vnderstanding and strengthening of our Faith God ordained the Sacraments that so more particularly wee might apply Christ to our selues Therefore wee must distinguish betweene the outward signes and the thing signified Christ is that which the Sacrament represents now to feed on Christ to celebrate this Passeouer for so is he called is absolutely necessary without which no saluation Ioh. 6.53 But as for the Elements and other Rites they are necessary but in part not as causes nor as meanes simply without which there were no partaking of Christ but in regard of Gods command and our better helpe In the Penalty obserue first the Extent thereof secondly the Persons against whom it is denounced 1. The Extent is in these words that person shall be cut off from Israel To take this in the largest extent it setteth forth three things First that those that offend against this charge shall bee separated from the communion and fellowship of the people of God and so be accounted as Heathen men 1. Cor. 5. last alludeth hereunto Secondly the taking of them cleane from the face of the earth either ordinarily by the sword of the Magistrate for so this cutting off is taken Exod. 31.14 15. or extraordinarily by the hand of God Thirdly a depriuation of saluation and debarring from life eternall a cutting off from hauing fellowship with the body of Christ hereafter because here they so little regarded the communion of his members as Psal 69.28 2. The persons against whom this iudgement is threatned are plainely set downe Numb 9.10 13. Where we see that if vrgent causes did hinder any one God in that case did dispense with him but if when he might conueniently keepe the Passeouer and was not hindered by the prouidence of God he did then neglect it then was he liable to this punishment We see therefore that the Iewes were bound in conscience to the obseruation of the Passeouer as they also did vers 28. and in times succeeding when they were growne carelesse or had forgotten the ordinances of God we see that godly Kings considering the great necessity of it had great care to restore it to its former obseruation as Iosiah and Hezekiah 2. Chro. 30. To apply this to our selues seeing that there is as great necessity of our Sacraments as of these of the Iewes as great a penalty denounced against the wilfull contemuers and neglecters of ours as of theirs we haue as great need of these helpes as they and as great benefit redounds to vs as to them it followes that we are as strictly bound vnto the obseruation of the Sacraments as they were and therefore we are not to thinkâ— it a matter arbitrary and left at our choise but to make conscience to come when God by his Minister doth inuite vs. 2. Againe as here is condemned all wilfull profanation and contempt of the Sacraments so likewise is reproued that superstitious conceit that many haue of the necessity of it who if they be sicke will haue the Sacrament brought to them c. AN EXPOSITION VPON THE THIRTIETH PSALME Psal 30.2 In whose Spirit there is no guile GVile is a spirituall deceit whereby a man deceiues himselfe before God in the matter of his saluation The kinds of it may bee reduced to foure heads 1. Guile in respect of Gods fauour when a man is deceiued by a false perswasion that he is in the fauour and loue
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
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
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
things which hee allowes who knowes best what is good and praise-worthy Obiect But may wee not doe those things that are praised by the Saints Answ Yea for they doe it being directed by the Word and illightned by the Spirit so that their praise is the very praise of God But it must not bee vnderstood here of that commendations which is giuen by naturall men Doct. 3. From hence we may also learne that it is lawfull to seeke for praise because it is a reward of piety and vertue so that not the thing but the manner of seeking it is condemned Now in this case we must doe as men vse to doe that seeke the praise of another they will obserue to doe euery thing that may be pleasing vnto him c. so if wee will seeke the honour of God we must marke diligently what is his will what is acceptable to him and in those things we seeke to honor him by obeying his will and then shall we be assured to receiue honour from him againe 1. Sam. 2.30 Doct. 4. Alone This implies that we may not seeke praise of God and of men both together labouring to approue our selues in some things to God and in some things to man for the iudgement of God and man are contrary and we cannot satisfie both And therefore wee must set our selues to reiect the one and to seeke wholly the other Vers 45. Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whom yee trust AFter that our Sauiour had reprooued these Iewes for their vnbeliefe and laid downe the causes thereof viz. their ignorance obstinacy want of loue and ambition hee comes in the next place to the euent and issue that will follow vpon this their incredulity telling them in these words that condemnation remaines for them they shall be accused and so as that they shall be condemned It is then a very seuere Commination against them wherein obserue first who shall accuse them first negatiuely one is remooued Think not that I. Secondly affirmatiuely another is declared who it shall be viz. Moses Secondly for what they shall be accused First in generall from the manner of Christs proceeding how that after hee had first soundly prooued the point in question viz. that hee was God and also reproued them for their incredulity now seeing them still to remaine obstinate and that nothing would worke vpon them hee can no longer forbeare but hee threatens this â—eauy iudgement vpon them Hence we learne Doct. That when men will not be moued with soundnesse of argument or with reproofes they must bee more roundly dealt withall by denouncing the iudgements of God against them This was the practise of Christ against all obstinate men as the Pharises Mat. 23. Many woes denounced Of Moses with Corah and his company Of Iohn Baptist with the same Pharises Mat. 3.7 Tit. 1.13 For when milder meaneâ— will not preuaile this may worke vpon them Iud. vers 23. Therefore as lenity and mildenesse doth become the seruant of God so doth also seuerity beseeme him according as hee hath persons to deale withall These cautions obserued first that he haue a calling to doe it for then doth the threatnings terrifie as if a child be threatned by his father a subiect by hiâ— Prince Secondly that the person be certainely found to bee obstinate Thirdly that it be done without passion in a holy zeale with meekenesse Fourthly that it be done without respect of persons to one as well as another sparing none Fiftly that it be for weighty causes not for trifles as Excommunication is now vsed which makes it so lightly esteemed of Sixtly it must be vsed in the last place after all other gentler meanes sought· In particular first consider the occasion of these words Doe not thinke implying that this obstinacy arose in them because they cared not for Christ nor estemed what he said whom they accounted but as a meane man like vnto others yea worse then others holding him for a blasphemer prophaner of the Sabbath c. but as for them they had Moses for their Patron whom they trusted in This their thought being not yet vttered Christ preuenteth telling them that euen Moses whom they so highly magnified should be their accuser Of this dealing of Christ we haue many examples how hee doth preuent the thoughts of his hearers so meeting with sinne at the beginning before it breake out further A patterne for Minisâ—ers to follow teaching them to diue into mens hearts as farre as they can Wâ—ich they may doe 1. By dâ—ligent obseruing of tâ—eir owne disposition their owne temptations c. and to thiâ—ke the same may bee in others c. 2. By obseruing what hath been the quality and disposâ—tion of his Hearers what their conceits and opinions â—â—â—ir excuses and pretences c. 3. By the Word which can search further then any other meanes Thus shall they meet with sinne in time and suffer no roote of bitternesse to sâ—â—ing vp 2. The parties accusing Not Châ—â—â—t but Mâ—ses Thinke not that I. But how may this be doth Christ accuse aâ—d â—â—ndemne vnbelâ—euers Answ This may be taken two wayes either litterally and that first in regard of that proper and maine end for which Christ came into the world viz. not to condemne and accuse sinners for this the Law had done before but to saue Secondly in regard of his high Office to be a Iudge to heare and giue sentence and not to be an Accuser 2. Or figuratiuely first by way of concession as if hee should say Though I should hold my peace and say nothing of you to my Father yet should you not be acquited for euen Moses whom you hold for your Patron shall accuse you Secondly by way of amplification as if he had said Thinke not that I alone will accuse you there is another also that will accuse you euen Moses From the connection of these two obserue Doct. They that beleeue not Moses and his writings shall haue Moses to be their accuser So they that beleeue not the Prophets haue the Prophets for their accusers The same may be applied to the Apostles and all faithfull Ministers of the Word for they all bring not their owne but the message of God whose Word cannot goe backe in vaine but it either breeds faith or makes moe obstinate it is either a sauour of life or of death 1. Cor. 6. Vse It teacheth vs to be very carefull in reading of Moses the Prophets Apostles c. in hearing the Ministers of the Word to take heed how we reade and heare viz. so that wee apply both threatnings and promises to our selues that we beleeue all doctrine of Faith follow after all graces whereunto we haue been stirred vp auoide all vices from which wee haue been dehorted Else eâ—ery Chapter and verse that wee haue read euery Seâ—mon 〈◊〉 â—â—struction that wee haue heard shall be a witnesse against vs to accuse vs.
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
will be a meanes that they shall haue more faithful seruice if they can plant Religion in the hearts of their seruants 3 Of seruants for if the master will doe any good for his seruant this is the greatâ—st good hee can doe and so if it be truly wrought in the seruant hee will acknowledge hee could not haue receiued a greater good 4 Of Church and Common-wealth for being faithfull in the family they wilâ— be faithfull in the other also and this also will make them to instruct their owne seruants another day Direâ—tions are 1 That there be daily instruction information and ctaechizing and if this course continue though it be but a little at a time yet great profit and increase of knowlege will come thereby 2 To cause them to come to the pâ—blique mâ—nistery of the Word Exod. 34.23 Thus Christ came to the Temple and Synagogue with his Disciples who were his seruants attendants on him So did Cornelius Act. 10.33 We are all here c. And this is expresly commanded in the 4 Commandement for this will strengthen their faith when they heare those things publikely taught which they haue learned in priuate 3 And as to come to the Church so also to cause them to tarry there 4 To pray for them that both the priuate and publike meanes may be â—ffectuall Contrary is 1 The practice of most masters whose conceit is that they are not bound vnto this duty but if they pay them their wages c. it is enough They will obiect Why wee made no such couenant with them to catechize them and the like Answ There is a double bond wâ—ereby they are bound vnto their seruants 1 Of compact and couenant And thus wages c. is due to seruants 2 Of their place and office what it is that God requireth at their hands And thus thâ—y haue couenanted no such thing with seruants yet must they instruct them because God hath commandâ—d and their offâ—ce râ—quireth it 2 They faile heerein who lay so much worke vpon their seruants that they can haue no time for religious exercisâ—s 3 Thosâ— that kâ—â—pe their sâ—ruants from Church and send thâ—m hiâ—her and thither on the Sabbath day 4 Such as make feâ—â—ts in their houses on the Sabbath day And hâ—nce it is that in many housâ—s inferiour officâ—rs â—r goe to Church but once in a yeâ—re to recâ—â—â—e 5 Those â—hat â—re so long a dressing c. thaâ— theâ— come to Câ—uâ—ch in no time their sâ—ruants also tending on thâ—m 6 Such as will haue their seruants attend on them to the Church but thâ—n thâ—y maâ— goe whither they will so they comâ— when seruice is done to bring them home againe 7 Such as neuer examine them how they profit c. For their body 1 In health the duty is to allow them that which is meet for the preseruation of hâ—aâ—th as to aâ—ford them food for quantity suâ—ficient for quality wholsome mans mâ—at as wee say for time seasonable 2 Apparell nâ—cessary against heate and cold and also decâ—nt and comely 3 For labour that it be moderate not too much to opprâ—sse them 4 To allow them râ—st at those two ordinary times the night and on the Sabbath day Contrary is when masters regard not their seruants health but care not how they vse them in all the former points 2 In sicknesse to prouide things needfull for them to vse the best meanes of recouery and if thâ—y die to bury them according to their place For their estate The 1 duty is That masters pay vnto seruants their wages Here is requirâ—d 1 that their wages bee according to equity sufficient for them to prouide things necessary 2 That it bee paid in season at the time couenantâ—d yea in kindnâ—sse if neede bee before-hand 3 To pay it with the most Contrary is 1 When as masters vniustly detaine their seruants wages and neuer pay them this is a crying sinne 2 When they â—oath to pay it and long in holding it backe that seruants must aske and aske againe till they bee ashamed 3 When they alter their seruants wages and seeke to diminish them as Laban did toward Iacob 2 Duty is so to dispose of their seruants and order them that after their time is out they may liue of themselues therfâ—re 1 to keep them still imployed 2 In such things as may be profitable to them hereafter 3 To vse inspection ouer them to see that they performe their duty 4 To suffer them to set vp after their time is out Aberrations are 1 When the master hath no carâ— for the time and so harbors Idle-packes in his house that haue no imployment 2 Such as enuy to their seruants the mystery of their trade 3 Such as will vse all means to hinder their seruants from setting vp of themselues indeauouring to keepe them still seruants as long as they liue Equity the second point is shewne in this that mastâ—rs doe distinguish and put a difference betweenâ— good and bad seruants and if they bee good indeed to respect them accordingly and to haue them in price and good estâ—eme to commend them to recompence them to passe by and winke at an offence when they are going away not to suffer them to goe away empty but to helpe them in their setting vp and in their marriage Contrary is when masters make all alike yea a seruant that hath beene a long time good and faithfull vnto them at his going away they will picke a quarrell against him and so turne him away with nothing In regard of the power that masters haue this is their duty That they keepe within compâ—sse of their poweâ— not to go beyond it as not to coÌ„mand aâ—ything vnâ—awfull or vnmeete in regard oâ— tâ—e aâ—e sâ—xâ— coâ—dition or conscience of thâ—ir seruaâ—ts or any thing that may endâ—nger their life for they haue no power ouer it 3 That the master let his seruant bâ—e free in his marriage not inforcing him to take one or other 4 In putting him off to another master which hee hath power to doe that the master bee carefull to make choice of such a one as should dâ—ale with him as himselfe would haue done that this change may bee for the good of the seruant Contrary aberrations bee 1 When the master makes his will a rule 2 When hee shall cause the vntimely death of his seruant not onely by open murder but by being an occasion to bring him within danger of the law or by thrusting him to maintaine quarrells or so beating of him that death doe follow 3 When hee shall inforce marriage vpon his seruants 4 To passe them ouer to men vngodly and wicked either of no calling or of an vnlawfull calling And knowe euen your Master also c. Hauing finished the duties there comes in the next place to bee considered the Reasons to moue masters to performe which are layd downe in these words The argument in generall is drawne from that place of subâ—ection
instruments wicked men are and so not to bite the stone that is cast but to haue an eye to him that throweth it Further from the opposition of these two parts Not against flesh c. but c. ariseth this instruction Doct. That they who are quailed and daunted by flesh and blood will neuer be able to stand out against Principalities and powers Which is to be noted against the cowardlinesse of men that are mooued with euery temptation For the feare of men Wee see that Iâ—b being not moued with those losses that hee sustained at the hands of men did also valiantly stand out against the malice of Satan 2 Affirmatiuely but against c. In the exposition of which words there is some difficulty Principalities Property it is the Office of a Prince or the honour of a Prince In briefe it signifieth a gouernment and bâ—ing appâ—ied to a Priâ—ce it addes a gâ—eat emphasis to it So tâ—at Principaâ—ities is as much as those that haue a gouernmâ—nt Poweâ—s Some vndâ—rstâ—nd for an inferiour kinde of power as Titus 3.1 1 Tim. 2.2 1 Peâ— 2.14 attributing principalities to the highest and chiâ—fâ—st as vnto thâ— King and Powers vnto inferâ—oâ—â— Magistrates vndeâ— him From which distinâ—tion of 〈◊〉 woâ—ds some doe make degrees of diueâ—s but though I wiâ—l not deny but that there is an order of 〈◊〉 as Math. 9.34 and 25.41 which they make amâ—â—g the◠〈◊〉 â—or the better performance of their â—spandâ— pâ—ots aâ—d so take vnto thâ—mselues offices not that theâ— haue any assigned of God yet in this place is meant no such mâ—tter for heâ—re is no comparison made betweene the diuels what power one hath ouer another but betweene them and vs what power and gouernment they haue ouer vs So that Powers here signifieth an ability and power which they haue to execute their gouernment Worldly gouernours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This amplifies thâ— former concerning their gouernment and also limiteth it shewing that they haue an absolute gouernment but are onely worldly gouâ—rnours that is ouer the men of this world but yet lest wee should thinke that all men are vnder this gouernment it is addâ—d Of the darkenesse of this world â—hat is of thâ— ignorant and wicked of the world who are called darkneâ—s e who being blind see not the danger whereinto they implunge themselues by subiecting themselues to the diuell This also sheâ—es the cause how they come to be the diuels subiects because they are wicked and rebell against God Spirituall wickednesses Heere they are set forth 1 By their nature they are spirituall things and haue the properties of spirits as to moue from one place to another in a moment without resistance c. 2 Their quality they are most monstrous vile malicious wicked spirits and therefore called spiritualls of wickâ—dnesse in the Originall Whiâ—h are in high places The word in the Originaâ—l is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies Heauenly and iâ— traâ—slated chap. 1. verse 3. Heauenly tâ—ings not Placâ— But if we vnderstand it of placâ—s then it shewes whâ—re the diuels haue thâ—â— abâ—ade namely in the lowest heauen in the ayre If wee take it for Things then it shewes the cause of our combate that it is not for eâ—rthlâ— maâ—ters that they câ—ntend but for heauenly and spirituaâ—l things such as concerne the saluation of our souâ—es The words then area description of the terrour of our spirituall enemies described 1 By their Dominion Prinâ—ipaliâ—ies Gouernoâ—rs which is amplifiâ—d 1 by that Power that they haue to execute thâ—ir gouernment Power 2 By the parties that are gouerned The darknâ—sse of this world 1 Doct. Our spirituall enemies are such as haue a rule dominion and command A point cleare chap. 2. verse 2.2 Cor. 4.4 Quest But how comes he to haue this power whether is it of God or no for it seemes so to be Rom. 13.1 Anâ—â— That generall ground is there restrained to the gouâ—rnmâ—nts vnto all lawfull gouernments ordained by God But aâ— for the diuell he could indeed haue no power buâ— by Gods permission and although that God doe suffer him yet hath he no right and title vnto this dâ—gnity The reason then is 1 In regard of himselfe because hee doth tyraâ—nicalâ—y vsurpe this power like as doth the Pope his chiefe instrument 2 Tâ—es 2.4 Deut. 18 7. See Math. 4.9 Luke 4.6 2 In regard of his vassals that slauishly yâ—â—ld vnto him and voluntarily giue vnto him this power â—o making him their Prince Hoâ— 8.4 Now the deuill is so ambitious that if any thing be gâ—uen he will take it and giue an inch he will take an ell Vâ—e 1 To teach vs to take heede how wee yeeld to the deuill or giue him one joâ—e for where he can get an entrance there will hee set his throne if wee giue him sway a little hâ—e will bee the whole prince and ruler 2 To stirre vs vp to subiect our selues to our Lord Christ and to carry our selues to him as to our Lord and King for then will hee defend and mainâ—aine vs and as Kings doe not suffer others to beare ruâ—e ouer his owne subiects otherwise if wee refuse to haue him raigne ouer vs it is just for him to giue vs ouer to these cruell and tyrannicall Lords 2 Doct. As they haue a dominion so they haue power to execute the same and to keepe their vassals vnder them chap. 2. ver 2. The point is manifest therefore to handle this their Power more particularly let vs consider 1 The Ground of it It hath pleased God thus to arme them with power 1 In his iust iudgement for the punishment of the wicked 2 For the tryall of his children 3 For the manifestation of his power in the assisting of them 4 That the excellency of his graces wherewith hee armeth his children might be seene that they are armour of proofe to defend them 2 The Extent of it how farre this power reacheth To this in generall may bee answerd That hâ— is able to doe whatâ—oeuer is within the compassâ— of nature vnder heauen that may bee done by naturall meanes Hee hath no power vpon the heauens as to alter their motion c. But vnder the Moone hee hath power as 1 in the Aire toâ—nish it together with great violence to cause windes and tempests as when Iobs house was oâ—erthrowne Iob 1. â— In the water to raise vp tempests likewise for the drowning of ships and men to make breaches c. 3 In the earth to turne things topâ—â—e-turuâ—e houses trees c. 4 On liuing creatures to destroy them c. as the Swine Mat. 8. 5 On men to take their bodies and hurry thâ—m vp and downe from place to place as hee did Christs body to smite it with diseases to enter into it and take possession of it to trouble the conscience to stirre vp tâ—e humors of lust choler c. Quâ—stion But is not his power diminished by his fall Is he as powerfull as the good
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