purpose to punish their sinnes as to manifest his own glory And so he would draw them from their curious questions to prepare themselves to be edified by his cure Doctrine 1. Such as God hath a special purpose of love unto may yet be mistaken by his dear children and get harder measure from them then Christ will give them As here the disciples do to this man upon whom Christ had mercy 2. It is a great fault in Christs disciples being tenderly dealt with themselves when they give out hard sentences against others because of their afflictions and do judge of their guilt according to the greatnesse of their afflictions Not considering that it is not dispensations but the Word whereby mens estate and condition must be tried for herein the disciples sailed who being as yet the children of the bride-chamber little acquaint with sorrowes and griefes and being little affected with the poor mans case only desiring to hold up discourse when they see Christ so diligently observe him they would dive into his guilt and provocation whereas no such thing was intended in the stroak Thus also did Jobs friends deal with him 3. Whatever be the Lords forbearance toward sinners yet all the posterity of Adam do bring as much guilt and sinne into the world with them as deserves the saddest of afflictions for their question imports this truth that this mans sinne did deserve that he should be born blind Original sinne brings death even on Infants Rom. 5.12 14. doth deserve eternal damnation and consequently it needs not be thought strange if the Lord pursue it with temporal afflictions 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours except Adam in whom all sinned unlesse they do actually imitate them Yet he may justly afflict children in their bodies and estates which they have from their parents for the sinnes of their parents and so punish their parents in them for this truth is also imported in their question that for his parents sinne he might be born blind 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer but a special respect is to be had to all the occasions and circumstances thereof for finding out the truth for so must we do here in finding out Christs meaning in this speech neither hath this man sinned nor his parents which being nakedly looked on in it selfe would seem to contain an untruth contrary to the tenour of the Scriptures but being compared with the disciples question and what himselfe subjoins the meaning is found to be that God by this affliction is not punishing their sinne 6. Albeit all men be sinners and albeit every sinne deserve both temporal and eternal judgements Yet the Lord doth not alwayes intend the punishing and avenging of sin even when he is correcting such as are sinners but may be intending an higher end for this is the true doctrine and sense of these words Neither hath this man sinned nor yet his parents but that the works of God c. Beside the punishing of sinne and the end after mentioned we finde in Scripture that God doth afflict that he may exercise his Sovereignty and dominion over men and that he may try the saith of his own as was seen in Jobs case And albeit in many cases it will be a great difficulty to attain to this comfort that Christ is not eyeing or pursuing our guilt when we are under sad afflictions Yet we may safely follow this order 1. In all afflictions we should remember that sin is the coal from whence these sparks do flie and so whatever be the Lords end yet we are still to be humbled under the sense of sin as our duty when we are afflicted 2. Albeit the Lord do not pursue any of his own with afflictions as enemies Yet there may be many failings and infirmities which the Lord requires they should be sensible of especially when the rod is on whatever be Gods end in it And in observing this Job came short as Elihu teacheth though he was a reconciled man wronged by his friends Job 36.8 9 10. 3. The Lord may be pointing at sin by afflictions when yet they are pardoned and may send out rods on penitent and pardoned Saints to vindicate his own glory and make them more cautious in time coming So did he deal with David 2 Sam. 12.13 with verse 10 11 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne and some for trial of faith and other graces Yet it is not the Lords minde that his children being corrected for sin should cast away their faith but when they take with their guilt they ought to look on their affliction as a double trial of faith having not onely the affliction but guilt also to wrastle with and therefore they ought to take especial heed to faith 5. Whatever a child of God be commanded to look unto under affliction either of guilt or trial yet they ought still to lift up their eyes above that and to expect that somewhat of God is and will be manifested in their afflictions and that this is his chief end in afflicting for so much doth the Text expressely hold out it is that the works of God should be made manifest And the expectation of this should be the chief exercise of Saints Doctrine 7. Albeit the Lord hath created the world yet his alsufficiencie is such as he can receive nothing from it nor be bettered by it onely it is a Stage whereon he doth experimentally manifest and make known what he is for this is his great end in all his works and particularly in this that the works of God should be made manifest in him 8 In Gods dispensations toward men there are to be observed not one but many purposes and proofs of his attributes and workings for the works not the work of God are to be made manifest in him His Sovereignty appeared in afflicting and his mercy and power in curing him Yea by this so much appeared as proved him to be the Messiah according to the Scriptures Isa 35.5 9. Albeit the Lord do gloriously manifest himself daily in the ordinary works of his Sovereignty power and mercie Yet such is the stupidity of men that this is but little observed unlesse he manifest himselfe in some extraordinary works also Therefore must such an extraordinary disease and cure be that the works of God may be made manifest 10. The Lord will not take advantage of the distresses of his people but onely that he may give them a proof of his love And he doth involve them in infirmities and distresses of purpose that he may let out his glory in doing them good for this man was born blind that the works of God should be made manifest in him And as thus he needeth our infirmities for him to work upon so we may glory in them
of the casting out of Satan Yet do not exhaust the scope either For there is more that followeth on this ejection of him then all that And therefore Thirdly That I may fall upon a more full interpretation It would be considered that the tearme this world or the world at it is sometime taken for this present life and enjoyments thereof in opposition to eternity Luk. 20.34 Joh. 13.1 1 Cor. 7.31 and elsewhere So it is used sometime to point out the state of this inferiour world and all persons therein as they are corrupted and out of frame by the fall of man Thus to be of this world is to be in a corrupt estate Joh. 8.23 we are not to be conforme to it Rom. 12.2 ought to keep our selves unspotted from it Jam. 1.27 The wisdome thereof is condemned 1 Cor. 3.19 and its courses Eph. 2.2 and the world and things thereof are to be disclaimed as not being of God 1 Joh. 2.15 16. Againe the word judgement in the Ebrew phrase usual to the New Testament doth signifie the exercise of power and authority for reformation of abuses and restauration of things that are out of frame to their right and primitive order Yet so as including a condemnation of all that bred this disturbance or is worthy to be condemned and an absolution and asserting into liberty all these who were wronged under that disorder According to these significations of the tearmes the sense of the words will be this agreeable to Daniels prediction of Christs making an end of sins and bringing in everlasting righteousnesse by his death Dan. 9.24 That whereas by the fall of Adam the world hath fallen into confusion and disorder man hath fallen from integrity and happinesse Satan and sin have reigned and raged in the world Rom. 5.21 Eph. 2.2 The children of this world have blessed themselves in their bad condition and the Elect have lien under slavery and bondage Now Christ by his death hath taken away this disorder by dethroning and condemning the disturbers sin and Satan by bringing in everlasting righteousnesse by manifesting the condemnation of the wicked and by restoring the Elect to that happinesse they were deprived of by sin This I take to be the most satisfactory interpretation partly because it is most comprehensive for albeit sinne and Satan be condemned and cast out only in respect of the Elect world and the restauration be only purchased to them yet the interpretation also includes all the other interpretations of condemning sin and Satan and of the Reprobates as is before explained and the absolution of the Elect through him who was condemned as their surety And partly because it runs well with the râ—st of the fruits of his death here mentioned For this judgement of this world is put first as a comprehensive and general fruit that hereby he reformes these things that were out of frame by the fall of man The next of Satans casting out is subjoyned to point out the mean and way of this restauration namely by dethroning the usurper and disturber And the third of drawing all men to him is added as an effect and further explication of this restauration of the Elect world that he will draw them to himselfe the fountain and channel of that happinesse which they lost in Adam It is further to be considered for clearing the words That while Christ saith now in his sufferings is the judgement of this world and Satan cast out we must avoid two rocks in understanding of them 1. That we conceive not of this as if this judgement and casting out had not been in the world before the time of Christs death For the Elect were made partakers of the benefite hereof in all ages before the Incarnation of Christ But the meaning is partlie that this world was never judged nor Satan cast out at any time but by vertue of his death which he was now to suffer and that now he was to pay the price and fight the good fight by vertue whereof it is that in any age Satan is foiled and the world judged And partly that now he was to have more visible and copious fruits of this judgement then formerly especially thoughout the world and not among the Jewes only 2. We are not to conceive as if this judgement of restauration and the casting out of Satan were compleated and perfected at the death of Christ For albeit the purchase be then compleatly made yet the application doth but follow in due time to the Elect and that is carried on by degrees till in the great day there be a compleat restitution of all things Acts 3.21 and a solide victory and triumph over all our enemies And therefore it is spoken of by way of promise for the future the Prince of this world shall be cast out and I will draw all men Not to repeat the several instructions which have been pointed at in the several interpretations of the first phrase all which are included in this interpretation we may further from verse 31. Learn 1. Whatever be the sharp exercises of Saints under the sense of wrath yet it is to be expected they will have an end if not also passe shortly over for this encouragement is given us in the experience of our head who is now in a short time calmed See Isa 54.7 8. And albeit Heman had a long time of it Psal 88.15 Yet he saw an end of it 2. When the Lord seeth it sit to exercise his children with much and sore exercise whereof they will not so soon see an end Yet such is his mercy as not to over-drive them but to afford them a breathing time betwixt one pâ—ng and another which they should highly esteem of for so is also verified in Christ who although he was a man of sorrows and acquainted with grief and another sad storme was abiding him after this Yet he gets this calme and a clear sun-blink among hands 3. How much soever exercise do perplexe and confound the thoughts of Saints so that they will be tempted with strange thoughts and misconstructions of their lot and of Gods dealing toward them Yet when the cloud is over they will recal these thoughts and look as comfortably on the saddest of their lots as ever So much also doth Christs experience teach who in his exercise abhorred his suffering of the accursed death and the wrath of God Yet now when he is calmed he hath as sweet thoughts of that lot as formerly he had verse 23 3. Such as would have their issues from trouble and their exercise blessed unto them ought to make use thereof and to emprove them to the best advantage in their place and station for herein Christ hath cast us a copy who being comforted and getting a breathing time doth fall a preaching againe and communicates his consolations to his hearers 5. The best way of looking on our sad exercises and straits is to ponder the fruits that God will bring out of
in hast here they took not such leisure as otherwise was usual These particulars may teach us 1. It is the will of God that zeal and affection run in a right channel and keep his way being as pure so peaceable and orderly for Joseph goeth first and sought Pilates leave who had power of the dead bodies v. 31. and obtains it before he do any thing 2. It is the will of God and very commendable that the living do performe due honour to the dead bodies of Saints And such as have received mercy from Christ will think no expence too much were it even bestowed on his dead body for a mixture of mirrhe and aloes about an hundred pound weight is employed this way together also with fine linnen as it is Mark 15.46 See 2 Chron. 16.14 Jer. 22.18 19. Psal 79.2 3. It was beleeved even in the Church of the Jewes that there should be a resurrection of the same bodies which were dead for so much also did this practice of embalming among the Jewes point at though the Heathen also borrowed it from the Patriarchs albeit they were ignorant of the resurrection they wound his body with linnen cloaths with the spices in expectation of the resurrection thereof though it may be not beleeving that he should rise on the third day Only seeing Christ hath now given a clear pledge of our Resurrection by his own rising from the dead there is no cause why that custome should be continued for that end Fourthly Their burying of him in a new grave in a garden which was Josephs own Matth. 27.60 may teach Not only that he would be buried in a garden to expiate Adams sinne in the garden and that he was buried in another mans grave who suffered for the sins of others But further 1. It is mens duty to acquaint themselves with the thoughts of mortality in time that so they may be the more ready when death comes Therefore had Joseph his sepulchre ready in the garden daily before his eyes 2. Selfe-denying affection unto Christ will quit any thing to him that he calls for or needs for Joseph quits his grave to Christ 3. All suspition of any others rising in stead of Christ or of his rising by the vertue of any other was prevented by his being buried in a new sepulchre wherein was never man yet laid And so none could rise out of it but he nor could be raised by any vertue from any other buried there before him as a man was raised at the touch of Elisha's bones 2 Kings 13.21 Fifthly a reason is given why he was buried there Namely That being the preparation day wherein they could not attend long therefore they hastily laid him there as being near at hand and belike also they did not by reason of this attend upon all the particular circumstances required in embalming of him This may teach 1. Albeit ceremonial performances give place unto moral duties and men may lawfully omit the one when they come in competition with the other Yet men ought so to follow the one as they strive so far as is possible to overtake all Therefore they so go about the burying of Christ as they make all the hast they can to observe the Jewes preparation day 2. When the Lord doth not let things frame with his people as they would it doth oft-times prove to be so because they shall not need what he is not pleased to give for they got not leasure to wait upon this businesse but hastily laid him in that sepulchre for it was nigh at hand because he was not to need a grave long nor to need that way of embalming which they would have used toward him 3. The Lord also did so order that every passage about Christs burial and even these which his friends would have had done otherwise did contribute to his great scope of glorifying Christ for therefore also was it ordered that they being hastened laid him in the sepulchre which was nigh at hand that so he might rise in the view of all his enemies where they had the stone sealed and a guard to keep him in whereas had he been carried further off the matter had been more obscure and might have seemed more doubtful And thus also doth he bring about his glory by that wherein his people could little expect it should be so CHAP. XX. THis and the following Chapter contain Christs exaltation and begun triumph over all his enemies by his rising again from the dead which being done without witnesses all the Evangelists do confirme the truth of it by recording the several steps and degrees of the manifestation thereof And namely by the empty grave which did more obscurely put it out as the dawning of that bright day by the testimony of Angels which was yet a clearer light and by his own apparitions which were the full shining of that Sun of righteousnesse in that morning of his Resurrection In handling this begun exaltation of Christ I shall as formerly speak only to what is recorded by John save in so far as may be needful for clearing the greatest contrarieties which seem to be betwixt him and the rest And in this Chapter First Christs Resurrection is evidenced and confirmed by the empty grave And that first unto Mary Magdalene v. 1. Next unto Peter and John who being informed by Mary of what she had found v 2. do run unto the grave v 3 4. and find it empty and do observe such circumstances as perswade John to beleeve v. 5 6 7 8. though they had not considered or beleeved the Scriptures before which spake of this matter v. 9. and so they return back again v. 10. Secondly Christs Resurrection is further evidenced and confirmed by three apparitions and manifestations of himself First to Mary who staying weeping and looking into the grave v. 11. gets a vision of two Angels who conferre with her v. 12 13. Then she meets and conferreth with Christ as yet unknown to her v. 14 15. who afterward maketh himself known unto her v. 16. and gives her directions and a Commission v. 17. which she obeyeth v. 18. Secondly To all the disciples except Thomas to whom he appeareth that night at their meeting confirming them in the faith of his Resurrection by his usual salutation v. 19. and by ocular demonstration to their comfort v. 20. And reneweth and confirmeth their calling to the Ministry v. 21. endowing them with furniture for that office v. 22. and asserting their authority in the discharge thereof v. 23. Thirdly to all the disciples and Thomas with them who being absent the former time and refusing to beleeve upon their report unlesse he himself got sensible satisfaction of his own prescribing v. 24 25. Christ after a week appears to them again after the former manner v. 26. offering satisfaction to Thomas doubtfulnesse v. 27. which drawing out a faire confession from him v. 28. it is entertained with a reproof and caution v. 29.
judgements as on Sodom and the tribe of Benjamin Yet there is a woman taken in adultery and that in the time of their solemne feast 4. Albeit men think to carry their sinnes very closly and albeit uncleannesse in particular be a work of darknesse Yet the Lord when he pleaseth can easily bring it out to light for she is taken in the very act And albeit many may escape this yet the Lord can make their sinne finde them out and make their own consciences bring it out many years after it is committed 5. Albeit the Lord may justly bring out hidden sinne that the sinner may be made a spectacle of his vengeance Yet oft-times it proves a great mercy to the sinner when he gets not liberty to lurk in a sinful course but is brought out to light with it As here it proved in the issue this woman being discovered is brought to Christ even by his very enemies and in appearance gets good of him which she had missed if she had not been found out 6. The Lord doth so far detest the sinne of adultery violating the Covenant of marriage and especially in women who do corrupt a family by bringing in an illegitimate issue into it That it is his will that such a transgression be punished with death for so do they repeat his Law given by Moses that such should be stoned and being a punishment of a moral transgression it should stand in force so long as the transgression is still the same The law concerning the putting of adulterers to death is clear from Levit. 20.10 Deut. 22.22 But for the particular way of it by stoning it seems to be gathered from that particular Law concerning the betrothed Virgin and him that lay with her Deut. 22.23 24. 7. It is the disposition of wicked men to make it their study to lay snares whereby they think to entrap Gods people and to seek advantages against them partly by faire language and partly by cunning tentations that so they may make them and their way odious for so do they deale with Christ they flatter him and ask but what sayest thou but they did it tempting him that they might have to accuse him And albeit they gained nothing at Christs hand in this Yet his followers have need to be cautious and to beware of subtile insinuaters Not that it is best to countermine subtilty with subtilty but they should look on honesty as great safety and divine policy in such cases 8. Christ doth easily discerne the drift of his enemies and doth know which are tempting curious questions and which are propounded out of necessity Therefore doth John being taught of him record what was their drift This they said tempting him that they might have to accuse him And indeed when any come to Christ with cases he first looks into the questioners heart that he may know how it is affected with what he propounds before he answer it Ver. 6. But Jesus stooped down and with his finger wrote on the ground as though he heard them not 7. So when they continued asking him he lift up himselfe and said unto them He that is without sin among you let him first cast a stone at her 8. And againe he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst In the second place we have Christs dealing with them who brought the woman and propounded the case And 1. He writes upon the ground as if he heard them not in testimony of his sleighting them ver 6. 2. When his silence seemed to them to flow from some advantage they had of him in this matter and therefore they importune him the more He leaves the question and turnes to the questioners bidding them search their own bosomes and since they needed not witnesses who were to cast the first stone Deut. 17.7 He bids those among them who were without sinne supply that office and again writes upon the ground in testimony of his dislike of them ver 7 8. Upon this 3. Followeth the effect of Christs answer which is the conviction of these wicked men who being conscious to themselves what they were and not willing to confesse it nor to debate with him who could bring them out to light before the people they take advantage of his stooping down to slip quietly away leaving the woman and Christ alone not simply alone for the multitude stayed and the woman in the midst but all the accusers left them And this they did beginning at the eldest who were most guilty and most prudent to discerne what was in this answer ver 9. For clearing this answer a little Consider 1. As for that phrase he that is without sinne which imports a compleat purity we need not here curiously distinguish it from that blamelesnesse and being irreprehensible which is elsewhere urged 1 Tim. 3.2 Tit. 1.6 seeing the Law of God requires both and it was their great presumption to insult so over the woman and over Christ as an enemy to the Law when yet they were not only not sinlesse but not free of the like grosse crimes if not the same wherein the woman was taken 2. Christs requiring they should be without sinne who execute this sentence doth not condemne Magistrates who execute justice though themselves be sinners Yea though they be vitious themselves For he doth not speak as a Magistrate prescribing that none should be punished but by innocent and blamelesse men nor doth he condemne the doing of justice and punishing of sinne in it selfe But as a teacher he sheweth what God will finde culpable in Magistrates to wit if they make little conscience of their own sinnes when yet they punish sinne in others 3. Albeit Christs discourse doth not answer directly to their question yet it fully breaks their snare laid for him and brings a snare upon themselves For it doth not strike against Moses Law seeing he acknowledgeth the equiâ—y of the sentence of stoning though he was not a Judge to pronounce it and as a Minister would have them look to their own consciences Nor doth this rough dealing contradict his doctrine of free-grace seeing he is speaking to unhumbled Pharisees that he may fit them for his mercy and he deales sweetly with the woman afterward But as for them his discourse doth indeed pinch them while as they who boasted so much of respect to the Law are found to regard it so little in their own practice that their consciences sends them away confounded Doctrine 1. As Christ knoweth who propound questions only to tempt him and who desire to be taught So he who warmely entertains the one doth justly sleight the other as unworthy of an answer for But Jesus stooped down and with his finger wrote on the ground as though he heard them not It is but curiosity
was created perfect in one of the sixe dayes yet before the fall of man he had left his first habitation 2. The cause of Satans fall was in himself who of his own accord left his original holinesse and station for be abode not in the truth but forsook it 3. As since Satans fall there is no spark of goodnesse holinesse or truth in him for there is no truth in him So this depravation proves that he is fallen from that condition wherein he was created therefore doth this come in by way of reason that since God made all his creatures good and perfect in their kinde therefore it must necessarily follow that he abode not in the truth because now there is no truth in him And so the Lord is cleared of his fall 4. Satan since his fall is a great enemy to man and full of malice that man should fill that roome from whence he fell So much appears in his being a murderer and liar and that from the beginning He did begin soone and continues long so that Gods people are to remember that they dwell in a world where Satan is going about full of rage 5. Whatever mask Satan put on in dealing with men Yet he is but seeking their destruction both of soul and body for he is a murderer 6. Satans attempt and successe upon our first parents is a clear evidence of his designes against the children of men and a sad document shewing how farre he may prevaile with the best if they be left to their own free-will Therefore is it peculiarly marked that he was a murderer from the beginning as a clear warning to all from what he did to Adam and Eve hazarding the destruction of their and all their posterities souls and bringing them all under the sentence of bodily death 7. Satans great engine for bringing about his bloody designes is lying and deceits Therefore is it subjoyned he is a liar And by this he prevailed with our first parents subtilly calling the truth of God in question So that to give heed to his lies against the truth is in effect to give up our throat to the murderer 8. As Satan is a very subtile and crafty adversary full of cunning and sleight to entrap the simple see 2 Cor. 2.10 11. Eph. 6 11 So he is in all he saith a liar and not to be trusted for so saith Christ there is no truth in him he is a liar Therefore though he transforme himselfe in an Angel of light and busk up his projects Yet men are not to be taken therewith And though he sometime speak truth as sometime he did commend Christ Mark 1.24 Luke 4.34 and his servants Act. 16.17 and may bear in true challenges upon beleevers Yet he is still to be rejected as intending thereby to deceive For by his commendation of Christ and his followers he intended either to make them be suspected or to draw persecution on themselves by casting him out as befel Paul And when he pleads Gods cause against his people it is but to drive them from God and when he chargeth upon them what they deserve his scope is to deprive them of all hope of remedy and perswade them that they shall be dealt with only according to deserving 9. Satans sinne is of himselfe and all the evil that is in the world God is free of it and only Satan as the enticer and we as the consenters are to blame for it for when he speaketh a lie he speaketh of his own he is the father of it or the inventer and beginner of it in himselfe and his followers Ver. 45. And because I tell you the truth ye beleeve me not Here Christ doth confirme his assertion concerning their being of Satan And as before he had proven they were of him and imitaters of him in murder so here he proves the same in the matter of lying shewing that they were like Satan in that also because they will not believe him and his doctrine even because it is truth And upon this followeth the other of their seeking to kill him because he told the truth verse 40. Doctrine 1. Rejecting of truth and wilful and malicious contradiction thereunto is the great trade of Satan the lyar and their practice who are his children and acted by him for in this doth he instance Satans lying and their sinning like him 2. As Satan since his fall hath cast off all aw of God and neither fears his justice nor hopes for mercy and doth maliciously oppose truth because it is truth and crosseth him in his designes So Christs enemies being acted by Satan will oppose truth for no other reason but because it is truth They will beleeve any thing but truth and the more true the doctrine be the more will they oppose it for because I tell you the truth ye beleeve me not 3. Let wicked men oppose Christs doctrine as they will yet it is truth and any doctrine they embrace beside is but a lie which will disappoint them in end for however they believe not yet saith he I tell you the truth Ver. 46. Which of you convinceth me of sin And if I say the truth why do ye not beleeve me In the third place Christ in this reply doth vindicate himselfe and so prevents an objection and aggravates their infidelitie For whereas they might object against the former challenge in ver 45. wherefore should we beleeve thee and leave our own Religion for thy saying whom we know not Christ answers that since none of them could convince him of any sin and his doctrine was the very truth therefore they could not but sinne hainously in not giving him credite whoever he were Whence learn 1. As Christs publike Messengers are obliged to be irreprehensible and true in their doctrine so this was eminently and singularly true of Christ who was the spotlesse Lamb of God and infallibly true in all his doctrine for he was without sinne and said the truth 2. It is not sufficient to condemne any that malicious men do calumniate and traduce them unlesse they can also argue and make it out for Christ requires of his accusers that they convince him of sinne or by arguing make it clear that what they assert is true 3. Christ was so perfectly spotlesse and innocent that albeit he lay buried under calumnies yet none of his most malicious adversaries could ever make it good that he was guilty of one sinne for saith he which of you convinceth me of sinne 4. Albeit the blamelesse carriage of men doth serve much to make away for their doctrine and doth aggravate their sinne who despise it Yet should not be a snare to draw others to receive any thing they say unlesse it be made clear that it is truth Therefore in grounding this challenge Christ adds this to that of his sinlesnesse I say the truth 5. As the doctrine of innocent and infallible Christ ought without contraversie to be credited so their consciences