taught to read in the holy Scriptures the booke of God as Timothy was Compare 2 Tim 1.5 with 3.5 for so with learning they shall sucke in Religion and 2 there is a secret and diuine operation in the Word to worke holinesse 3 That they be daily catechized and instructed in the grounds of Religion Deut. 6.7 where continually signifieth according to the vsuall phrase of Scripture as the continuall sacrifice that which is done day by day but obseruing this caueat â—hat they be not too tedious but deale with them as it is Esa 28.13 Moreouer lâ—t parents take occasion to raise vp the minds of their children vnto God 4 That they take occasion especially to declare vnto their children the mysterie of all thoâ—e ordinances that God hath instituted in his Church of tâ—e Sabbath Sacraments c. So the Israelites were to expound to their children the Passeouer 5 To prouide such tutors and gouernors as are religious so Hannah did put her sonne to good old Eli 1 Samuel 1. 6 â—hat they teach them by their owne good example as Iosh 1. Psalm 101.2 This addes an edge to all the rest It remaineth to shew the contrary aberrations oâ— parents 1 That they are onely and wholly carefull for the temporall good of their children meate drinke apparell complementall carriage and rich calling and good marriage in which they respect the good of their children no more than heathens doe 2 Many care not in what religion they be brought vp Such are those that haue rich and wealthy but popish friends to whom they will put their children to be instructed wherein what doe they but shew themselues most vnnaturall giuing poyson to their children and euen sending them to the diuell 3 That they teach them at first prophane and vile bookes neuer also catechize them In which case the Papists may rise vp against vs in iudgement 4 By ill examples they teach their children vile sinne euen in their câ—adle Come wee to the second branch namely the time of the performance of these duties of which consider 1 The beginning when it must be done 2 The contiuance how long 1 For the beginning Doct. So soone as the childe is docible and able to apprehend instruction so soone must he be taught and nurtured in the feare of the Lord Pro. 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mouth of his way Like as they giue children meate as soone as they câ—n take it with their mouth Pro. 13.24 betimes in the morning Heb. viz. of his age Pro. 4.3 tender Then was Salomon instructed 2 Tim. 3.15 an infant So dealt Anna with Samuel a childe Reasons are either priuatiue implying an auoyding of mischiefe as 1 Vnlesse they be taught betimes they will fall into many sinnes because they are pronâ— to sinne Gen. 6.5 Prou. 22.15 and as soone as they haue ability they will execute it This is a meanes to preuent it 2 This preuents obstinacy and peruersenesse for within a while they will grow refractary and indocible as Hophni and Phineas Or positiue of fruites and benefits ensuing namely a good effect of their labour because 1 Instruction is easily taught there being an aptnesse and inclination in youth to learne 2 That which is learned in youth is longest retained Prou. 22.6 Obiect But to teach children is but as to teach Parrots that which they vnderstand not and so 't is but labour lost Answ 1 The ground 2 The consequence is false for 1 a childe so soone as it is able to conceiue any thing vnderstands it better than any other creature else whatsoeuer 2 Suppose they conceiue it not yet 1 It is better that by this meanes they be kept from an euill course than let run into it 2 This is a great meanes to helpe their vnderstanding as wee see in Princes and Noble mens children that haue good bringing vp who vnderstand more at 12. than many others at 20. yeeres 3 As yeeres doe increase so will they make vse of that which they learne in youth therefore though there be no fruit for the present yet it will come afterwards as it is in â—owing of corne The contrary practice of parents is who suffer the bâ—st yeeres of their children to be spent in vanity and waâ—â—onnesse Where note by the way that this point of well nurturing children doth especially belong to the motheâ— as we see 2 Tim. 1.15 compared with 2 Tim. â— 15 Pro. 31.1.1.8.6.20 yea after a peculiaâ— manner to mothers when they are young they being then most familiar conuersant about them in feeding câ—othing c. For this cause the holy Ghost doth expresse in the books of the Kings Chronicles the mothers name because chiâ—dren do most ordinarily follow their mothers So Salomon and Absalon the children of one father but of two mothers the one bad the other good so it is when the father is a Protestant the mother a Papist the children commonly are Papists 2 Chr. 2â— 1 3. Ahaziah fell to Idolatry by reason of his mothers counsell Which serues to stirre vp mothers to diligence in educating their children The second branch of the time is the Continuance The childe must be instructed so long as the parents haue power and authority to gouerne him which is so long as he liueth and they are parents though there must be a difference put in respect of age For children are bound to parents as long as they liue and so must be subiect and ruled by them So Eli rebuked Hophni and Phineas though they were married and Iob had a care and command ouer his children though they kept house Directions That parents doe so wisely carry themselues towards their children as they still reserue in their owne hands a power to curbe and bridâ—e them euen when they are growne into yeeres Contrary to which is their practice which let goe the reines vnto their children yea put themselues in their childrens power and stand at their courtesie Many haue found the mischiefe of this as Dauid did in Absalom Concerning the meanes of Helpe for the performance of this duty of education they are two Frequent admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into the mind more by instruction Due correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both 1 Doct. That to instruction must bee added admonition that is they must labour to whet these things into the hearts of their children to make a deeper impression Deut. 6.7 8. Eccles 12.11 Prou. 7. Because the apprehension of children is very weake and sickly and therefore vnlesse that which is taught bee vrged it will slip away Parents therefore must obserue the inclination of their children and accordingly vrge and expresse vpon them those things they haue taught them Contrary is the practice of those who thinke it sufficient to haue told their children what is to be done but goe no further complaining of great labor and paine that it is to bee still in admonishing of them 2 Doct. Correction must bee added
other misorders is sinne Secondly that the seeming good things that come to the wicked are indeed euill things and turne to their destruction And those euill things that come to the godly are indeed good to them and turne to their benefit Thirdly Many things in this world seeme to fall out crosly to the end that we might looke for that general iudgement when euerie thing shall bee ordered according to iustice and right 2. If it be obiected that it doth not beseeme the Maiesty of God to haue regard to small and base things I answer The smallnes of such things doth not so much debase his care and prouidence as the infinite number of them doth magnifie his wonderfull wisdome and power in disposing of them The vse in briefe is First To refute all Atheists and Epicures Secondly to teach vs to looke vp vnto him to depend vpon him to cast our selues on him to look for a blessing from him whatsoeuer the meanes be that we vse c. The Second point is the likenes Idenity or Samenes of the Sonne with the father Christ here proues that his power and authority is one and the same with the fathers because the effects of both are one and the same The Doctrine in generall is That Christ is equall with the Father This himselfe plainely expresseth vers 19. and it is manifest in regard of the effects which are attributed to both ioyntly as Heb. 1.2 touching the creation and to either of them as the creation of the world to the sonne Ioh. 1.3 and redemption to the father So the sending of the holy Ghost to the Father Ioh. 14.26 and to the Sonne Ioh. 15.26 and 16.7 this equality is plainely expressed Ioh. 1.1 and Philip. 2.6 Vse 1. To refute all heretickes denying him to be God 2. It confirmes the former vses drawen from the title Father and it shewes that he is to be worshipped as God the Father Heb. 1.6 3. To strengthen our faith in the maine point of religion viz. redemption by Christ that we may be fully perswaded of the infinity and all-sufficiency of his merites Consider now the maine End and Scope for which Christ alleadgeth this he doth it as we heard to defend himselfe against the Pharisees who excepted against that worke which he had done on the Sabbath His defence is grounded First on his owne authority Secondly on the goodnesse of the work God worketh saith he euery day on the Sabbath also and is blamelesse But I haue the same authority that God hath therefore I am not to be blamed Hence this Doctrine ariseth First from the proposition that God cannot breake his Law The Sabboth was not here violated because in this act God did worke with Christ The grounds of it are 1. God is Lord of his Law and not tied vnto it for he gaue it vnto his creatures not to himselfe 2. Gods will is the rule of goodnesse of lawfull and vnlawfull 3. The absolute perfection and goodnesse of God that hee cannot goe against it denying or thwarting himselfe Some obiections are made against this as Gen. 22. Where God commands Abraham to kill his sonne and Exod. 12. Where the Children of Israel are bidden to borrow of the Aegyptians Iewels c. To these I answer First That these are not against the law for the former example there was no fact done nor any intent and purpose of a fact to be done but was only a triall In the latter the word which wee reade borrowed signifieth also to aske or require So that they asked of the Egyptians these and these things and the Aegyptians gaue them vnto the Israelites freely and God did so extraordinarily worke vpon the hearts of the Aegyptians that they gaue them their chiefe thinges 2. I answer That God is Lord of life and death to take life from man when he will And as he hath power so also he hath right to doe it Now God forbids the taking away of life when we haue right so to doe God therefore may command any one to be the instrument of doing this Secondly So also had God an absolute power ouer the goods of the Aegyptians to to dispose of them as he pleased Besides consider the equity of this fact First equity did require in regard of that sore bondage wherein they held them that they should make them some recompence Secondly the Aegyptians enioyed their labour and this deserued wages Thirdly They reaped much good by the Israelites who builded them cities c. And therefore it was iust and equall that they should be rewarded Another Obiect is out of Hosea 1.2 but to this I Answer that it was but a vision and no fact and the Prophet only declareth vnto the people that thus and thus was done in a vision to set forth vnto them their estate what they were like vnto 2. From the Inference or conclusion ariseth this Doctrine That neither Christ can breake the Law of God and that vpon the same grounds as the former so hee is said to bee the Lord of the Sabbath Vse 1 To shew vnto vs that whatsoeuer Christ did in subiecting of himselfe to the Law it was for our sakes So Gal. 1.14 which is spoken in regard of a voluntary submission as a pledge and suretie for vs. Obiect But what if hee had broken the Law had hee not been subiect to punishment as other men Answ This is a supposition of an absolute impossibility and therefore not to be made 2. To teach vs that what God and Christ did by the absolute goodnes and perfection of their nature that we should endeauour to doe in being pliable to his law and subiecting our selues to it because it is agreeable to his will Lastly from the goodnes of the worke that it was a Diuine worke and so Lawfull This Doctrine doth arise Workes tending to the honour of God are proper to the Sabbath Verse 18. Therefore the Iewes sought the more to kill him not only because he had broken the Sabbath but sayd also that God was his Father making himselfe equall with God IN this verse is layd downe a violent opposition against the former Apolagies The branches of it are two First The manner of the opposition Secondly The Causes In the manner note First The Kinde of this Oposition they sought to Kill him Secondly the Extent the more In the Kind note this Doctrine arising from it that the aduersaries of the truth labour to suppresse the truth not by force of argument but by persecution Thus did the old Iewes with the Prophets casting them into Prison and killing them but yet not discouering any error in their Preachings as 2. Chron. 24.21 So dealt Herod with Iohn Baptist and the Iewes with the Apostle Act. 4.16 So haue Heathen men and Heretikes alwaies done towards godly Martyrs and so doe Papists where they get the vpper hand Reason hereof is First The euidence of truth which is such that it cannot by soundnesse of argument bee
they haue not ability in themselues without the helpe of one another But what he seeth c. This is spoken according to the capacity of the Iewes it implies a taking of councell together as Ioh. 1.18 Gen. 1.26 nor is it a word of speculation of Efficacy implying a communication of knowledge For whatsoeuer thinges c. Here are three points 1. The Sonne doth not only nothing alone without the Father but doth ioyntly with the Father what the Father doth 2. That this communication is not in some things but in all things 3. That as the Sonne doth the same things so he doth them after the same manner by the same authority to the same end c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise So that here in this 19. Ve. is contained a proof of the equality of the Sonne with the Father because the ioynt effects of both are one and the same The mystery and maine point here to be noted is That Christ is true God of the same essence with the Father and euery way equall vnto him Because First he can doe nothing of himselfe without the Father but as he doth all things originally from the Father so he doth them ioyntly with him Secondly yea he can doe nothing implying a necessity and impossibility Thirdly because he is in the bosom of the Father Seeing saue what he seeth the councels of his father and communicating him which none but Christ hath done Fourthly againe what the Father doth that he cannot but do Fiftly because this concurrence is in all things Sixthly and lastly hee doth euery thing after the same manner with the Father All these shew an Identity Samenes and Equality between Christ and God the Father Some illustrate this by examples as if a thing burne and cannot chuse but burne and burne alwaies we say that it is fire so Christ doing diuine workes and the same with his Father and that hee cannot but doe them and doth them after the same manner that his Father doth hee must needs be God Some Hereticke haue obiected against this place that Christ doth these things by imitation and this they say is meant by seeing and shewing Answer It is false because he doth these things by the same authority and power that the Father hauing life and power in himselfe as vers 26. and because he doth them after the same manner that the Father doth As touching the Phrases of seeing on the Sonnes part and shewing on the Fathers part these are spoken First in regard of our conceit Secondly to shew the distinction betweene the Persons the Father being the Fountaine of the deity sheweth and the Sonne the second person is sayd to see 3. This may be interpreted of the humane Nature of Christ Vse 1. Seeing Christ proues his equality with the Father in regard of the effects common to both we must learne to account of all things done and spoken by Christ as done and spoken by God the Father and so to giue credence reuerence and obedience accordingly to the same 2. As to account of the doing of Christ as done by God so likewise when we behold the workes of God the Father as the frame of the World and the things therein and doe consider in them the glory and Maiesty of God to consider also in and by them the glory and excellent Maiesty of Christ and in this we goe beyond the Iewes Turks and Heathen who in the creatures caÌ„ behold the Maiesty of God the Father only 3. In the workes of redemption which set forth the loue mercy and goodnes of Christ towards vs to obserue the loue and mercy of God 4. That what Christ doth by Necessity though not of compulsion but of nature and essence we shuld endeuor to do striuing â—o do â—he will of God and to doe nothing but what we haue a warrant for out of the reuealed wil of God So like wise to be like to him in all things viz. in kindnes in goodnes in honesse and such like vertues which are layd downe in the Word as a rule for vs to walke by and wherein he hath set himselfe forth as a patterne for vs to follow For a ground of this note that prayer of Christ Ioh. 17.21 we are all one not in essence but mistically hauing the same Spirit Wherefore wee should labour as truly to initate God as Christ though not as equally And as Christ did his essentiall vnion by effects equall with those of his Father so wee to shew our spirituall vnion by like effects Verse 20. For the Father loueth the Sonne and sheweth him all things that himselfe doth IN these words are layd downe the Causes of the former effects they are twofold First Partly the Loue of the Father Secondly Partly that the Father doth communicate all things to the Sonne The Father loueth the Sonne This is here expressed by a kind of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loueth him alone none like him him in and for himselfe vid. Col. 1.13 Ephes 1.6 Matth. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth one that onely and wholly beloued Reason of this is not grace and fauour but Nature because Christ is his Sonne as earthly men doe loue their children because they come from themselues and are of their substance vid. Pro. 8.30 Heb. 1.2 Now according to the greatnesse of the persons louing and loued so is the loue viz. euery way infinite the like whereof is not in the World to be found So that Christ is hee in whom is the beginning of Gods loue and on whom it doth rest and from whom it is conueyed to all other This first doth greatly amplifie the loue of God that hee would giue the Sonne of his loue to vs and of Christ that being his Fathers delight hee would come from his bosome for our sakes How great a loue were it for a King to giue his onely sonne for a poore Captiue This thing was so highly accepted of God in Abraham that hee did not spare his onely sonne that it was an occasion why God did sweare so to blesse his posterity Gen. 22.16 17. 2. This is a maine ground to strengthen our faith in the intercession of Christ to come vnto the Throne of Grace with confidence and boldnesse For is Christ the Sonne of Gods loue and will he then deny vs any thing that we shall aske in his Name And for this cause wee ought to hold vs close to Christ and to sticke wholly to him Further this loue must be considered not onely as a thing proper to Christ but also as an euidence of Gods loue vnto vs that we may gather from hence that we are loued For Christ hauing vnited vs vnto himselfe wee may be assured that God who so greatly loueth the Head will also loue the Members Ioh. 17.23 And this is meant Matth. 3.17 God is well pleased in Christ not onely with him but with whomsoeuer he beholds in him as Ephes 1.6 so that
none are loued but in Christ and all in Christ are loued So much for this first Cause simply considered in himselfe Now we come to consider it in the reference thereof viz. as it is to shew the ground of that power authoritie dignitie excellency and equality which Christ hath with his Father Whence we learne that Christ did not vsurpe these things buâ— God did freely and willingly bestow thâ—m on him Vse 1. Further to strengthen ouâ— confidence in him to repose our selues vpon his redemption mediation c. Secondly it serues for the terror of those that oppose themselues against this dignitie and equality of Christ for they prouoke God and are fighters against him who hath in loue communicated these things to Christ Thus did the Iewes because they would haue none to be equall to God oppose against the authoritie of Christ and this likewise is spoken to aggranate their malice The second Cause whereby it comes to passe that Christ doth the same workes with his Father is because the Father sheweth him all things Which is not to bee taken for a bare relation or an instruction or that the Father doth them only in the presence of the Sonne as one man may doe a thing in presence of another or that he sets them before him as in a Mappe or Table but for a communication that the Sonne doth participate of the Wisedome Power and whatsoeuer else the Father hath together with his Essence Secondly that the Father doth so set forth himselfe in his Sonne that he may be seene in him and who so knoweth the Sonne may know the Father as Ioh. 14.9 And this is a further argument to proue the equality because God coÌ„municates all things to him Vse 1. It shewes vnto vs how the vnsearchable mysteries and depth of Gods wisedome come to our knowledge and to be reuealed vnto vs. God hath communicated them to Christ and Christ hath declared them to vs. See Reuel 5.5 c. And this shewes a reason of that phrase that Christ is called the Word because he hath vttered the will of his Father and hath declared the secret Councels of God Therefore are wee to heare him Matth. 17.5 as the old World was to hearken vnto him speaking by his Prophets and the Iewes to himselfe when hee was on earth and the Church afterward when hee spake by his Apostles so are wee now to hearken to him speaking in his Ministers who declare to vs the will of God So much for these causes considered seuerally in themselues Now consider them ioyntly as the loue of the Father is made the ground of communicating all things to the Sonne Whence obserue that 1. All that Christ hath from his Father it come from loue then how much more doth all that which is in vs come of loue 2. According to the loue that the Father did beare vnto the Sonne accordingly did he bestow the Spirit Ioh. 3.34 also dignitie and honour vpon him Vse So likewise learne we by Grace to iudge of Gods loue towards vs if we find that we are regenerated and sanctified to be perswaded of Gods loue And further by the measure of grace to hope for the measure of glory for the more grace wee haue the more God loues vs the greater is his loue the greater will be our glory 3. It is a fruit and token of loue to enuie no skill knowledge dignity honour c. but to be ready to communicate all things So saith Christ to his Disciples You are my friends I haue shewed you all things And herein especially is that saying true Among friends all things are common And this may bee a triall for Parents if they loue their children for Schoolemasters if they loue their scholers and for all friends if they loue one another Vers 20. and he will shew him greater workes then these that yee may maruell NOw we come to consider the particular euidences of this equalitie but before we come to speake of them wee must consider the transition from the former generall points vnto those that follow here laid downe by Christ in these words Which is done first to preuent a secret obiection which the Iewes might make For it is so that what the Father doth thou doest and what thou doest the Father doth can the Father then doe no more then that which thou hast done â—iz to cure the sicke giue sight to the blinde c. Christ answereth God can doe more these are but small euidences of his almighty power but hee will manifest vnto his Sonne greater workes whereby it shall be declared that hee is the Sonne of God Secondly to stirre vp attention because the things which Christ had yet done were lightly esteemed and opposed against now therefore God would shew such great workes that their hearts should be amazed and astonished at In this transition are two points first the extent of Christs power greater workes Secondly the euent of it they should maruell For the former it hath reference to the miracles which Christ had before time done Whence the Doctrine is that Christs miracles which hee did were but euidences of a farre greater and more almighty power as his miracles of healing the sicke of power to cure our sinnes of restoring sight to the blinde of power to illighten our minds of casting out of diuels of his power of subduing the Diuell and deliuering vs from his bondage and the like And this vse ought we to make in reading the miracles of Christ 2. Yee should maruell Yee mine enemies Doct. Such is the euidence of Christs power that it maketh all astonished as we may reade at the working of most of his miracles and at his resurrection how greatly the Iewes were astonished And at the day of Iudgement all such as haue opposed against him shall tremble and quake Now this astonishment at the power of Christ is that wherein we must rest it being an argument rather of Christs power then of our faith in him But we must consider the end of this power for which it was giuen him viz. that hee hath it for our good that hee might saue vs and then his power will be a ground of our faith to make vs to shroud our selues vnder him Verse 21. For as the Father rayseth vp the dead and quickeneth them euen so the Sonne quickeneth whom he will THe Particular euidences for the proofe of the equality betweene Christ and God the Father are 1. The Power of quickening in this verse 2. The Right and Authority of Iudging vers 22. Rayseth and quickeneth To phrases implying one thing as appeares in the other cause where but one is expressed yet not in vaine is that of quickening added For first it shewes that they were dead and so vnable to helpe themselues Secondly that he rayseth them not as stocks and stones but with the raising puts life into them which amplifies the benefits Some take this raising of the dead to bee meant of Christs
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.
glorious 〈…〉 wiâ—h Christ 1 Ioh. 3.1 2. 〈…〉 This then must vpâ—old vs against all the scoffes and reproaches of the world against our owne wants and infirmities that wee be not daunted by them for Christ suffereth vs to bee tryed by these 1 That wee may see our owne vnworthinesse 2 To make vs the more thankfull for the more vnworthy wee are of a thing the more thankfull we bee for it As Abigail was of Dauids offer 1 Sam. 25. and was Ester a poore captiue more thankful for her aduancement then Vashti which is reportâ—d to haue beene Cyrus daughter 2 This is a ground of great comfort vnto vs in that we arâ— ruled by so wise glorious and powerfull a gouernor who wil and can deliuer vs from all danger c. which thing wee must consider when we are assaulted by the tâ—mpâ—ation of the deuiâ—l and world For Christ hath a feeling of all our wrongs and iniuries euen as the head hath of all the hurts of the body and for this reason hee said vnto Saul Saul Saul why persecutest thou mee 3 This shewes that this vnion of Christ with vs is as neere as possible can be But of this more vers 30. 2 Doct. This further shewes the regiment of Christ ouer his Church of what it is That it is no Tyrannical but such as is for our good hee hauing alwaies a sence and fellow-feeling of our infirmities and wants The world hee ruleth as a Iudge with a scepter of iron Psal 2.9 110.1 c. But the Saints he gouerneth gently and mildely as a father not crushing them vnder his feete but exalting them Ioh. 14.3 3 Doct. Hence wee see from whence wee haue all graces namely from Christ as the body hath all sence and life and motion from the head For this cause is Christ not onely a liuing soule but a quickning spirit because he giueth life vnto vs 1 Cor. 15.45 Hence it is that he is called a Vine Ioh. 15.1 2. and that wee liue in him Gal. 2.20 This must make vs depend vpon Christ to haue recoâ—rsâ— vnto him for all good things Also this serues to strengthen our faith concerning our ful deliuerance not onely from temporall euill but from death and him that hath the powâ—r of it Heb. 2.14 For if the head be aboue water there is no feare of drowning and therefore if Christ our head be safe if he be risen deliuered from the power of dâ—ath we must be safe if we perish he must perish too bâ—cause of this vnion And this may make vs bold to triumph against all our enemies Further obserue who they bee that are vnited to Christ They are the Church viz. all the Elect of God who are called sanctified whether militant on earth or triumphant in heauen Wee may also comprehend among them those that are not yet borne if we respect that that shall bee but not properly Doct. The gifts of Gods Spirit are proper to the Elect being called and sanctified 1 Thes 1.3 4. 1 Pet. 1.4 The most precious promises are giuen to them Rom. 11 29. Which refutes the opinion of those that say that iustifying faith and some sauing may bee in the wicked and reprobate aswell as in the Elect and that there is no difference but in the continuance 2 It teacheth the more highly to prize the proper graces for those things that but a few haue are wont to bee much esteemed Yet other and they will make so great account of common gifts 3 This serues for triall to know whether wee bee in the Church or no and so whether Christ bee our head Doe wee feele in vs spirituall life and motion namely the graces of Gods Spirit dwelling in our hearts It is a signe wee are vnited to our head Christ but if we bee still dead in our sinnes dull in our vnderstanding c. wee may iustly feare that wee are not in Christ 2 If there be a mutation and change in our nature if our conuersation bee heauenly and wee partakers of the diuinâ— quality it is a token we are grafted into the true Oliue tree which as they report contrary to other stockes changeth 〈…〉 into it owne Doct. Out 〈…〉 no saluation Which is to be vnderstood of 〈…〉 Church that they who are not of the numbâ—r 〈…〉 who are vnited to Christ can looke for no saluation â—nd not of particular Churches as to say that because he is not of this or that congregation therefore hee cannot bee saued though in the meane while it be a dangerous thing to separate himselfe from a particular Church where he sees the plaine notâ—s of a true Church Here are discouered two errors 1 Of the Papists that exclude all from saluation that are not of the Romish Church 2 Of the Separatists that doe wilfully abstaine from all particular Churches Further this shewes that this title of Head is proper to Christ alone as 1 who hath it alotted to him of God Ephes 1.22 2 who is most eminent high and powerfull 3 who only hath receiued the spirit aboue measure Then it is a presumptuous dealing of the Papists who make the Pope to be the head of the Church Their distinction of Imperiall and ministeriall head is but new found for heretofore they vsed to say that Christ took Saint Peter into the fellowship of the indiuisible vnity so making them both one And as false it is as neuer hauing ground in the Scripture but is a mâ—ere inuention of their owne braines for they say Christ is the Imperiall head that is he quickens giues grace The Pope is the ministeriall that is he gouerns which is to separate those offices that are coÌ„ioined in Christ secondly how doth the Pope gouern is it by maintaining the peace of the Church c No but by making lawes binde to mens consciences and the like Sauiour of his body Consider heere 1 The kindâ— of the benefit 2 The pâ—rson that bestowes it 3 The obiect of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sauiour A word in Greeke which those that are Grecians say cannot bee fully expressed in Latin signifying as much as a most absolute deliuerer from all danger and all euill whatsoeuer Mat. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is hâ—e alone of and by himselfe Act. 4.11 a body all the Elect implying two conclusions 1 That all that are giuen to him of God are saued hee saues not a legge or an arme only but euery part of the body b 2 That none but those that are giuen to him are saued by him c Vse is 1 To amplify the benefit of the head-ship of Christ in whom we haue true rest and securâ—ty so that wee may trust perfectly to the grace that is brought vnto vs. 2 It is for our comfort ioy and to stir vs vp to praise God as the Virgin Mary and old Simeon did and for this cause the Angell said that it was gladsome tidings that a Sauiour was borne vnto the