Ministers that they ought not to thinke the bare deliuery of a truth and that but once sufficient but duely to consider the weight of the matter and so to vrge and presse it againe and againe that hereby as it were by many strokes they may beat the truth thereof into the hearts of the hearers Gal. 1.9 Secondly they serue to aggrauate the incredulity of the Iewes For who spake Was it not Christ from heauen who is ouer all then the greater is their vnbeliefe that would not receiue his testimony The Doctrine hence arising is The greater the person is that deliuereth a truth vnto vs the greater is the fault if it be lightly regarded by vs. This is proued out of the second of the Hebrewes For the Apostle hauing prooued in the first Chapter that Christ is more excellent then the Angels Chap. 2. vers 2 3. thereupon inferres that if the Word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence oâ— reward then how can we escape if we neglect so great saluâ—tion preached to vs by Iesus Christ And this in common equity for if the King doe speake vnto vâ— and we lightly esteeme of iâ— the fault is greater then if a meane and base person deliuered the same message vnto vs. And the husbandmen were therefore especially destroyed because they regarded not the message which the Lord sent vnto them by his only Sonne Mat. 21.37.38 For this contempt of the message shewes a light esteeme of the Person that deliuers it The vse is that which the Apostles make Heb. 12.25 see that yee despise not him that speaketh from aboue Where he addeth a reason drawne from a comparison betweene Moses and Christ that if they escaped not which despised him that spake from earth 1 Moses much more shall not we escape that despise him that speaketh from heauen 1 Christ That the former escaped not appeareth by the example of Mirian Numb 12. of Nadab and Abihu Leu. 10. of the man that gathered sticke Numb 14. of Corah and his companie of the Israelites that would needs fight with the Canaanites against Moses expresse commandement yea and of all the Israelites who perished in the wildernesse for this cause Now if these did not escape how can we But how shall we heare Christ speake who is now in heauen Answ Christ speaketh vnto vs by his ministers to whom he hath first deliuered this message Heb. 2.3 4. and therefore Christ saith he that heareth you heareth me Yea but we see no such iudgements come vpon those that contemne the Gospell Answ It is then because we doe a right obserue the iudgement of God for is not the punishment of the Iewes for contemning Christ and his Gospell namely their vtter desolation and dispersion farre greater then any of their Captiuities vnder the times of the Law Doe we not see all those famous Churches of Greece for their light esteeme of the Gospell vtterly destroyed now in slauery to the Turk and is not Rome now a seruant of Antichrist a greater plague then to be made the slaue of the Turke 2. Thess 2.9 10 11. And if there be no corporall plague then doth God send spirituall punishments giuing men vp to hardnes of heart and reseruing them to eternall condemnation 2. Thes 1.7 8 9. Act. 28.26 27. which plague of hardnes of heart is so much the more fearfull and grieuous by much lesse sensible it is The second argument is drawne from the infallible and certaine truth of the Gospell that Christ hath deliuered vers 32. what he hath heard and seene which words first shew the certaine truth of his doctrine for hearing and seeing are senses of learning and such proofes are most sure Secondly it settes forth his manner of deliuering for he spake it not by relation and inspiration as the Prophets but he saw and heard it in heauen in the bosome of his Father at the Counsell-table as it were of the Trinity The Doctrine hence arising is That the Gospell deliuered by Christ is a most sure and certaine truth See Ioh. 1.1.3.2 Pet. 1.16 Luk. 1.2 and therefore Saint Iam. cap. 1.18 fitly calleth it the Word of Truth both in regard of the Author and of the manner of deliuery and also of the effect it worketh in the heart of the receiuers Vse 1. This serues to aggrauate the incredulity both of the Iews also of vs who notwithstanding these cleare euidences cannot yet be perswaded of the truth thereof We will beleeue a man that sayth hee both heard and saw the thing he reporteth yet the Gospell first preached by Christ in whom there is nothing but it makes him worthy to beleeued after confirmed by the Apostles who were eye-witnesses and eare-witnesses of all that was done cannot wee be drawne to beleeue Ioh. 7.48 2. This serues to strengthen our faith in the doctrine of the Gospell deliuered vnto the world that wee beginne not to doubt and stagger about the truth thereof but to stand constantly for the defence and vpholding of the same and euen if need bee to seale vp the truth of it with our owne blood 3. Christs faithfulnes in deliuering that only which he saw and heard ought to teach ministers to take heed that they deliuer nothing but what is sure and certaine which they haue receiued from Christ and is grounded vpon the Word otherwise they are liable to the Apostles reprehension 1. Timo. 1.7 4. This confutes our aduersaries who deliuer many points of doctrine as necessary to saluation which they neuer saw nor heare whereof they haue no ground as of Purgatory Limbus Transubstantiation c. Finally if we will be certainely resolued in points concerning our saluation we must not relye vpon the sayings testimonies and opinions of men but vpon the vndoubted truth of Gods Word Now come we to the complaint it selfe The fault hee complaineth of was that no man receiued his testimony Though Christ spake from Heauen though his person was most excellent and the truth of his doctrine most certaine yet no man did beleeue it that is very few and in comparison of those other that beleeued not as nothing From which inference wee may obserue this instruction that no euidence will satisfie incredulous and obstinate persons so the Iewes were perswaded the Prophets and namely Ieremiah were inspired of God Ier 42.2 yet when he had deliuered his message from God to them they would not beleeue him but gaue him the lie and said that Baruch did prouoke him against the people Ier. 43.2 3. So Pharaoh and the Egyptians would not be perswaded euen for their owne good The Iewes Act. 4.16 could not deny the truth of those things the Apostles had done yet would they not beleeue So the Pharises against their owne conscience said vnto Christ that he cast out diuels by the Prince and though they knew he did it by his Diuinity yet would they not be perswaded Mat. 12.24 Thus infidelity
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
closeth vp the eyes of a mans reason so that be the proofes and euidences neuer so plaine yet he cannot be perswaded in his heart Vse Not to thinke any thing the worse of the truth though men beleeue it not for few there are that will beleeue Esay 53.1 Rom. 10.16 but the truth of the Gospell depends not vpon man but vpon God Rom. 3.4 Wherefore wee ought not as many doe to stagger and doubt of the truth because Papists and others after so much writing and disputing and so plaine euidence on our sides will not yet beleeue but still write and euen die in defence of their errors For what if an Heretike bee burnt at a stake shall we thinke euer the better of his heresie or on the worse of Gods truth God forbid Let vs rather looke vpon the Word of God and so ground our selues thereon and consider withall what a man is if God giue him ouer to the diuell to incredulity obstinacy and hardnesse of heart Receiued They heard the Word preached and the truth of it proued vnto them oftentimes by Christ yet they remained incredulous and obstinate Which first as it serues to aggrauate their hardnesse of heart and vnbeliefe Secondly so it yeelds vnto vs this obseruation That incredulity and obstinacy against plaine euidence of truth is not onely proper to the profane and infidels but to many of them also that vse to heare the Word preached to frequent Sermons c. as the Iewes did Ezek. 33.31 32. Vers 33. He that hath receiued his testimony hath set to his seale that God is true 34. For he whom God hath sent speaketh the words of God For God giueth not the Spirit by measure vnto him 35. The Father loueth the Sonne and hath giuen all things into his hand 36. He that beleeueth on the Sonne hath euerlasting life and he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him THese verses containe a declaration of Faith which is se◠downe first by the nature and obiect of it He that hath receiued his testimony Secondly by the excellency of which is laid downe by the effect hath set to his seale that God is true Which is confirmed by a reason in the next words For he whom God hath sent speaketh the Words of God and this strengthened with another reason For God giueth not the Spirit by measure vnto him The 35. verse layes downe first the ground of this latter reason why God giues him the Spirit without measure The Father loueth the Sonne Secondly a fruite of this loue and hath giuen all things into his hand Thirdly Faith is declared by the benefit that comes by it namely life euerlasting which is further amplified by the contrary of vnbeliefe what hurt followes vpon viz. the wrath of God vers 36. He that receiueth his testimony Here Faith is described by the nature and obiect of it which is the testimony of Christ that is the Gospell whereof Christ is the Author The point of doctrine hence arising is that true faith is onely grounded vpon the Word of God as Ioh. 17.8 That faith which relyes vpon mans word and authority brings no honour to God nor comfort to our owne consciences Hath set to his seale that God is true Here is the excellency of faith shewed by the effect That faith ratifieth and confirmeth the truth of God as Abrahams faith is said to glorifie God Rom. 4.20 whereas vnbeliefe makes God a lier 1. Ioh. 5.10 But how can faith seale vp the truth of God or infidelity impeach it Indeed the truth of God doth not depend vpon man but vpon the immutability of Gods will yet Faith is said to ratifie and confirme it first in regard of the manifestation of the truth of God to others as among men hee that beleeueth another doth manifest to the world that accounts him a true and trusty man Secondly because it assures and ascertaines vnto our owne hearts and consciences the truth of God Thirdly in regard of Gods acceptation Infidelity doth impeach the truth of God not that indeed an vnbeleeuing man can make God a lyer but because he doth his vttermost endeauour as much as in him lyeth to make him a lyer by denying and doubting of his truth This affoords many instructions first that of all other graces Faith is the most necessary for a mans own self because by it we apply the promises of God and the merits of Christ vnto our consciences Secondly that likewise none is more excellent because it confirmes the pretious truth of God Thirdly that this is the most acceptable grace because it sanctifies all other without it it is impossible to please God Fourthly this shewes the great respect that God hath to man that hee doth accept a testimony from him Fifthly againe that faith doth on our part to God that which the Spirit doth on Gods part to vs this assures vs of Gods truth that seales vp the truth of God as Christ by his Spirit is knit and vnited to vs wee by faith to him Vers 34. For he whom God hath sent speaketh the words of God for God giueth not the Spirit by measure vnto him FOr he whom God hath sent speaketh the words of God Here is laid downe a reason of that which was spoken of the excellency of faith in sealing vp the truth of God drawne frō the office of Christ The reason stands thus He that receiueth his testimony whom God hath sent and who speaketh the words of God hee sealeth that God is true but hee that receiueth Christs testimony receiueth his testimony that is sent from God and that speaketh the words of God Therefore he that receiueth the testimony of Christ sealeth that God is true Or more briefly thus Christs testimony are the words of God therefore he that receiueth Christs testimony sealeth that God is true This 34. verse then containeth two parts First the Office of Christ with the condition or effect of it Secondly the gifts of Christ and the quantity of them The Office is set downe in these words He whom God hath sent Which phrase of sending is generally applyed to all the Messengers and Ministers of God from time to time both before and after Christ 2. Chron. 24.19 Ioh. 1.6 Ioh. 13.20 And it notes three things First the kind and quality of their Office that they are Ministers and Messengers Secondly the warrant of their calling God sends them Thirdly that they are deputed and set apart to that calling But particularly it is here vnderstood of Christ and in the generall it setteth forth thus much That Christ tooke not vnto him this Calling and Office of himselfe but God did appoint him as the Apostle prooues Heb. 5.4 5 6. More particularly it sheweth that Christ was sent from heauen euen from the bosome of his Father to take flesh vpon him to declare vnto vs the secret counsell of God and to work our redemption as Gal. 4.4 Ioh.
adde any thing to it to make vs bold and couragious So much in generall Now wee come distinctly to handle the parts wherein wee will obserue this order 1 To declare what are those graces heere meant by the parts of the armour 2 To shew how fitly those graces are resembled vnto the mâ—taphor 3 To gather the vses and instructions arising therefrom The first in that order that the Apostle hath set them downe is the Girdle of verâ—ty or truth To omit other signification there is a foure-fold truth heere meant 1 Of Iudgement and Opinion 2 Of heart and affection 3 Of words 4 Of deeds and actions All which are as linkes of one and the same chaine and must concurre to make vp the strength and beauty of this Girdle 1 Truth of opinion and iudgement is that whereby wee doe maintaine and vphold the Word of God and true Religion grounded thereon In a word it is soundnesse in Religion in Doctrine soundnesse in faith and bâ—liefâ— as 2 Peter 1.12 Ephes 4.15 2 Truth of affection is a kinde of inward honesty and siâ—cerity when we set God before our eyâ—s alwaies and our selues in his presence and so though we be alone yet carry our selues that we may be accepted and approoued of him Psal 5.6 This was in Ioseph when hee was tempted and in Hezekiah 2 King 20.3 3 Truth in speâ—ch is when the words which wee vtter be agreeable to our minde and intention and also to the matter spoken of for else wee tell a lye or an vntruth Wherefore wee must vtter that which wee know to be a truth Ephes 4.25 Rom. 9 1. 1 Tim. 2 7. 4 Truth in action is when wee deale plainely and faithfully not hypocritically whether we haue to doe with God in his worship or otherwise with men not pretending more than in truth we doe intend 1 Iohn 3.18 Ephes 4.24 True holinesse Thus is Nathaniel commended for a plaine honest man Iohn 1.47 All these must be linâ—ed together and if you take away any one the Girdle breakes and loseth his strength and comelinesse For though the heart be sincere the speech true the Actions plaine and honest yet if the iudgement be vnsound and we be carried away to errour superstion and Idolatry all those faire shewes will prooue but stubble and drosse Paul thought that hee had an honest heart and was vnrebukeable for his conuersation Acts 26 9. but being misse-led in iudgement what did this auaile him He afterwards esteemed it nothing Againe though we hold the truth if we haue a double heart full of hypocrisie and dissimulation wee are the more odious and abominable to God and our knowledge shall serue as a witnesse to condemne vs. Moreouer if we will seem sound in heart opinion yet lie in word dissemble and deale double in our actions what doe wee but disgrace the truth and plainely professe our selues hypocrites Now thâ—se thrâ—e last truth in heart speech aâ—d action may be comprised vnder one name of Integrity or Syncâ—rity when our heart word and deede agree in one and all inlightened and directed by the Word So that truth in iudgement is the fountaine these the streames For Application to the metaphor how fitly this gracâ— is reâ—embled to the girding of the loynes with a girdle or belt we are to know that this phrase of girdâ—ng the loynes is vsed in a double respect 1 As it is taken from trauellers who in the Easterne hot parts vsed to goe in long side garments and therefore when they iourneyed did trusse them vp to their loynes with a girdle as Luk 12.35 Exod. 12.11 This is not meant here 2 As it is taken from soldiers for the knitting and fast girding of their Armour close together about as Iob 38.3 In this sence is it here taken Now soldiers vse to haue a strong girdle called a belt to gird their harnesse about them and it hath a double vse Vse 1 For Ornament because the armour is ioyned together about the middle with ioynts and therefore to couer those ioynts which are not so comely they vse a broad girdle 2 For strength 1 For that it serues to keepe the armour close and fast together that in the sight it fall not off or comber him 2 For that it doth much strengthen a man to haue his loynes and middle fast girded about The fit resâ—mblance then of this gracâ— appeareth in regard both of that grace comelinessâ— and ornament as also that strength which truth giuâ—th vnto those that haue it First for truth of iudgement What greatâ—r ornamâ—nt of Religion then the sound euidence of the truth of that which wee professâ— Antiquity vniuersality succession greaâ— reuenues c. are nothing to this yâ—a doe more dâ—sgracâ— it then adorne it for superstition the more ancâ—ent it is the more approuers it hath thâ— morâ— odious aâ—d abominable 2 Agâ—inâ— for stâ—â—ngth Truth in Religion is able to maâ—ntaine it selfe against all opposers yea although a man come far behinde his aduersaries in reading and learning 3 Furthâ—rmore this truth maketh vs to stand constant and firme in our profâ—ssion euen to the death as it did the Martyres For truth in heart what maketh a man more amiable and gracious in the acceptance of God for God onely behoâ—deth this then truth in the inward parts an honest single simple heart For this cause was Dauid a man after Gods owne heart Acts 13.22 because hee had an vpright heart 1 King 15.3 For this cause did Noah finde fauour with God Gen. 6 9. Againe what Learning Art or Eloquence can more grace a mans speech then truth Lastly no outward comelinesse strength of body or beauty of face can so much adorne vs as faithfulnâ—sse and plaine dealing in all our actions Now to ioyne all these three together for strength the conscience of our vprightnesse and integrity is a great means to vphold vs in the day of tryall This vpheld Iob although his wife and his friends counted him an hypocrite and although the hand of God was heauy vpon him Iob. 27.5 and 31.35 This made Hezekiah to call vpon God with that confidence as 2 Kings 20.3 Vse It teacheth vs to be carefull to follow that precept of the wise man Prou. â—3 â—3 To buy the truth and not to sell it Where although by truth be especially meant truth of Religion yet may it be extended to the other also It hath two branches 1 Concerning those that haue it not they must buy it 2 Concerning those thaâ— haue it They must not sell it So that they that want this girdle must get it and thâ—y that haue it must â—eepe it First therefore 〈◊〉 are to examine our seluâ—s whether wâ—e â—e in the truth or no â— Cor. 13.5 For that may well be applyed vnto this seeing there is no oâ—e thing that mâ—kes â—o great and maine a diffâ—rence betwâ—â—ne the Elect and the râ—probate as this truth it being a speciall tokâ—n of our effeâ—tuaâ—l calling 1 Truth of
to beleeue in him to strengthen their faith that they should not be moued with the cauels of the aduersaries Thirdly and of these also either to winne them if it might be or to make them the more inexcusable Vse That this minde be also in vs Phil. 2.5 to be good and kinde not only to the kinde but to malicious and euill men 2. Tim. 2.25 Rom. 12.21 this is a propertie of Christianitie nature teacheth vs the other In the Apologie it selfe consider we first the meaning of the words My Father this is ment of the first Person it being spoken in relation to Christ Wherefore he saith my worketh that is he sitteth not idlely in the Heauens but he is busied and imployed in gouerning and preseruing all things Hitherto from the beginning of the World continually without intermission vpon euery day the Sabbath not excepted For this is a reason that therefore workes may bee done vpon the Sabbath day That which might bee obiected Gen. 2.2 is meant only of workes of Creation And I worke Here is a similitude and a likenes implied as hee worketh continually and is blamelesse so I hauing the same authority doe worke and am blamelesse Secondly that I worke with the Father and the Father with me that which I doe the Father doth and what the Father doth I doe So that here are contained two grounds of his defence 1. The Authority of himselfe 2 The condition of the worke that he doth From the former the Argument is this God the Father worketh euery day euen on the Sabbath and is not to be blamed But I am Gods Sonne and haue the same authoritie with him Therefore though I worke vpon the Sabbath day I am not to be blamed From the second the Argument is this Diuine workes may be lawfully done vpon the Sabbath day But this is a Diuine worke wherein the Father worketh and I with him Ergo it may be lawfully done on the Sabbath We read in the Gospell of diuers kindes of Apologies that Christ vseth taken some from one thing some from another Here he vseth an Apology only proper to himselfe drawne from great and high misteries which he doth partly to confirme his authority partly to confute the conceits of his aduersaries Because the poore man had alleadged his authority for what he did and they cauelled against it maliciously saying What man is this Christ therefore doth giue them to vnderstand that he is no man but God equall with the Father therfore of sufficient authority to command him and to iustifie what himselfe hath done c. Obserue here a great incouragement to stand to the truth so far as it is knowne vnto because God will still vouchsafe more illightening and confirmation dayly So Christ doth now reueale himselfe manifestly what hee was vnto this poore man who before had stood for him 2. This may be a warning to all captious and malicious men though they may for a while make faire glosses yet in the end their madnes will be knowne 2. Tim. 3.9 3. Further here note how this answer is made of Christ to preuent an obiection that the Iewes might vrge concerning Gods resting on the seuenth day The summe of this apologie is a Demonstration of the equality betweene the Father and the Sonne The branches of it are two First what the Father doth Secondly Christs likenes with him in that Of the First there are two parts 1. A discription of the first Person my Father 2. A declaration of his worke· worketh In the Description wee will shew First how this relation of Father is taken commonly Secondly how properly in regard of Christ For so the word my sheweth a kind of propriety and peculiarity It is taken commonly 1. in reference to all creatures by vertue of creation So God is called the Father of the Raine Iob 38.28 2. In reference to Angels Iob 1.6 and that first in regard of the Image of God in which they were created and still remaine Secondly in regard of that speciall loue manifested to them that God vouchsafeth them to be alwaies in his presence 3. In reference to men besides the former respect of creation First in a ciuill respect in regard of their Office whatsoeuer their Quality bee So Magistrates are called the Sonnes of God Secondly in a Spirituall respect First by vertue of Adoption God hauing taken them to be his Sonnes· Rom 8. Secondly by vertue of Regeneration he hauing begotten vs againe to himselfe· Ioh 1·12 13 2. It is Proper to Christ in a double respect First in regard of eternall generation as he is God eternall of the same substance with the father Heb. 1 5.6· Ioh. 3 16. Secondly As he is Mediator God and Man by reason of the personall and hypostaticall vnion of the two Natures Luk. 1 32·35 Vses to be made of this are First That Christ being the naturall and true proper Sonne of God hence it is that we come to be the Sonnes of God Ioh. 8.36 Ioh. 1.12 for whom Christ admits for his brethren them will God admit for his Sonnes 2. This is the ground of Christs Intercession hee is Gods Sonne and the Sonne of his loue If God giue vs his Sonne he will giue vs all things with him he denies him nothing Psal 2. 8. Rom. 8 32· 3. Note here the honour of the Saints that wee are vnited and made one with him that is the Sonne So are the Saints called Christ 1. Cor. 12.12 4. This sets forth the loue of God that he did not spare his only Sonne and also of Christ that he would vouchsafe to bee the Sonne of man 5. This teacheth vs our duty viz. to kisse the Son to adore and worship him c. 2. The second part was the Declaration of the worke and Prouidence of God Doctrine God who first made all things by his mighty Word doth still vphold gouerne and guide them by his wise good prouidence not like a Carpenter that builds a house and leaues it or like the Ostrich that layes her egges and leaues them in sand to be trodden of beasts Iob 39.36 but like a mother that brings forth a childe and nourisheth it This prouidence of God is proued First by the names and titles giuen to God For this cause God is caled Iehouah noting a presence stil assistant which name was not giuen him before the seuenth day after he had made all things before he was called Elohim a mighty God Gen. 2.4 This name is compounded of the present preterit and future tence as Reuel 1.4 in this regard are many names giuen vnto Places as Gen. 22.14 and 16.14 2. By the effects of it as in Iob the 38.39.40.41 chapters all which and the like are euident proofes of Gods prouidence If any obiect That many good things hapen vnto the wicked and many euill things vnto the godlie and therefore shall denie the prouidence of God I answer First That the ground of this and so of all
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
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
God that is a coniunction of soule and body with him From whence arise these prerogatiues 1. A continuall enioying of the glorious presence of God in as glorious and full manner as the creature is capable of A happy thing it was for the seruants of Salomon alwaies to behold his glory 1. King 10.8 and a great fauour for Moses to see but the backe parts of the Lord. How great then will bee the glory when God shall in such speciall manner communicate himselfe to vs Ioh. 3.2 and be all in all vnto vs. Reu. 21.22.23 2. A fellowship and communion with the glorious Angels and Saints 3. An absolute perfection of soule and body and of all the powers of both perfect knowledge perfect wisedome 1. Cor. 13.12 so that all things shall be done in that manner as they could not haue been done better In soule such integrity as no defect in body immortality incorruptibility agility and finally a glorious body like vnto the body of Christ 1. Cor. 15.42 4. A full perfect and absolute contentednesse that we shall not see what more to desire so that nothing can be added to our happinesse 5. A full redemption from all manner of misery whatsoeuer especially that misery of miseries from sinning against God The expectation of which freedome is it that in this life doth refresh the soule of a Christian groaning vnder the burden of sinne 6. An admirable ioy and delight in this happinesse which indeed giues life to all the rest for it is better to be without honour then to haue it with griefe and vexation 7. That which makes vp the heape of all the rest is the perpetuity and euerlasting continuance of them Vse is first to breed in our hearts an holy admiration of the goodnesse of God that hath prepared so great things for vs. Secondly to stirre vp in vs a desire of it and in desiring to vse the meanes that leade vnto it The other part is the reuenge of wickednesse wherein consider 1. The Parties they that haue done euill who not onely open sinners but all that commit an anomie or transgression against the Law for then there is euill All that are not accepted of God in Christ whether Pagans and Infidels or vnregenerate Christians all ignorant persons that know not the will of God For if we draw a line without a rule we through the peruersenesse of our nature shall draw it awry All superstitious persons that take their owne conceits and mens traditions for a rule or such as doe good things for by-respects all proud conceited iusticiaries that doe trust to their owne perfection all hypocrites and dissemblers all busie-bodies that doe those things which belong not to them all vaine-glorious persons and haters of their brethren For to make vse of this consider the second point the issue of these men in their punishment which consisteth first in the pronouncing of that fearefull sentence Goe yee c. Secondly in the execution of it the horror of which is vnconceaueable and vnutterable for besides the priuation of happinesse there is a fellowship with the Diuell and the damned all horror and vglinesse nothing good in soule or in body no comfort and which aggrauates the terror of all eternall continuance of this woe Vse is therefore that if that which hath been said of life doe not allure vs that this doe terrifie vs. Here are now to be answered two questions that arise from these words Quest 1. Whether the good which we doe be the proper cause of saluation Answ No the best good that the best can doe is no cause of their saluation Gal. 2.16 Ephes 2.8 9. Tit. 3.5 Reason For life eternall is the free gift of God Rom. 6. last and if it be of Grace it is not of work Rom. 11.6 Eph. 2.6 7 8. 2. Suppose wee did all that God requires yet we merit not sith all is but our duty Luk. 17.10 yea Adam if hee had continued in his integrity and full performance of the whole Law of God yet had he not thereby merited Heauen it being but his duty so to doe then much lesse we whose righteousnesse is as a filthy clout Esay 64.6 3. All our workes are imperfect and so cannot merit for if wee our selues can finde many imperfections in the best of them God can finde much more Iob 9.15 30 31. Yet is life eternall attributed to our workes as they are signes and euidences of the soundnesse and truth of our Faith in Christ by whom we obtaine the same And secondly there is a twofold reward the one of debt the other of fauour called the reward of inheritance Vse The vse of this point is to teach vs rightly to distinguish of workes and to know their right end that we be neither arrogant and conceited nor yet prophane and negligent of them Quest 2. Whether euill workes be properly causes of condemnation Answ Yea as meriting and deseruing it properly for damnation is the wages of sinne Obiect But how can that be seeing the punishment is greater then the sinne the punishment infinite and the sinne but finite Answ The punishment is not greater then the offence for the offence must be weighed according to the greatnesse of the person offended now this is God who is infinite and accordingly his wrath infinite Sinne therefore is infinite in measure though not in time but the punishment is infinite not in measure but in continuance For the Creature is not able to beare the whole wrath of God at once as Christ did and therefore it lyeth vnder the burden thereof eternally What then is the difference betweene good and euill workes Answ Sinne is perfectly and fully euill but the good workes we doe are not perfectly good vnlesse they were done euery way according to all things commanded and so were fully answerable to the Law of God which we cannot doe In the last place consider wee some few instructions that arise from the manner of laying downe these words 1. They that haue done good Doct. Not the abstaining from euill but the doing of good is that which causeth the resurrection vnto life In Mat. 25. are three arguments to proue this point first that of the fiue foolish Virgins that wanted oyle Vers 3. Secondly that of the vnfaithfull seruant who was punished not because he had purloyned or stole any thing but for not imploying of his Talent Vers 25 c. 3. The tenor of the sentence which is pronounced according to workes done or omitted Vers 35. c. Psalm 34.14 1. Pet. 3.10 For herein doth the Image of God consist that wee bee renewed in our mindes and that we put on the new man as well as put off the old Vse It serues for reproofe of the greater sort of men who thinke it sufficient if they be not thus and thus though in the meane time as touching workes of Faith Piety and Charity they haue none 2. They that haue done good And Doct. The good they
partaker of the diuine nature and doing the workes of God More Particularly we are to consider 1. A description of these workes 2. A declaration of the witnes which they beare They are described in two clauses 1. Which the Father hath giuen me to finish Which sheweth first the ground Secondly the extent of these workes 1. The ground of them is because they were such workes as the Father had giuen him in charge to doe which shewes that what Christ did he did by authority commission from his Father a Doctrine heretofore noted and it is a notable ground for the strengthening of our Faith because God no doubt will accept of those things that Christ did for vs they being done by his authority And secondly it is for our imitation that wee haue the warrant of God for the things wee doe Now as this is a ground so it is an end why Christ doâ—h these workes as Luk. 2.49 Ioh. 6.38 and before vers 30. of this Chapter Ioh. 4.34 2. The extent is that Christ was not onely to begin these workes but to goe thorow with them and finish them Hence learne Doct. That the worke that God hath giuen vs is not done till it be finished This Christ knew and so he fully finished the worke his Father gaue him as Ioh. 4.34 17.4 19.30 Vse 1. For reproofe of the opinion of the Papists that Christ did not perfectly finish his worke but left some things for the Saints to adde thereunto out of Col. 1.24 2. We must obserue that in the worke of God we adde vnto diligence and carefulnesse constancy and continuance The second clause is which I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I is added â—mphatically from whence the Doctrine is that Doct. What Christ did he did by his owne power This did the people obserue in all his Miracles how he by his owne authoritie and in his owne Name did cast out Diuels forgiue sinnes teach the people c. Doct. Whence we learne that Christ is to bee acknowledged adored worshipped beleeued and trusted in as one that is absolute of himselfe to doe what he will And thus are not Saints to be trusted vnto who are only the instruments of God 2. The Witnes which these workes doe beare is expressed in these words That the Father sent me Now where Christ vrgeth this sending as a proofe of his equality with the Father we must vnderstand it of such a sending as when an Equall is sâ—nt and not an Inferior of the sending of a Sonne not of a Seruant or Messenger This Phrase of being sent is applied to Christ in three respects 1. In regard of distinction of Persons of the Father and the Sonne 2. In regard of Christs Incarnation who being in Heauen in the bosome of his Father was sent to take flesh vpon him here in earth 3. In regard of his Office as he is Mediatour betweene God and Man and therevnto sent and deputed by God This shewes that Christ did not vsurpe any authority and dignity of himselfe but had this by communication from God the Father A point before noted Vers 37. And the Father himselfe which hath sent me beareth witnes of me Ye haue not heard his voice at any time neither haue yee seene his shape Vers 38. And his word haue you not abiding in you for whom he hath sent him yea beleeue not IN these words is layd downe the third testimonie viz. the witnesse of God the Father Wherein obserue 1. How Christ doth plainly lay downe the testimonie 2. How he reproues the Iewes vnbeleife In the former we are to note 1. The Party that giues this testimonie who is described by a twofold relation to him to whom the witnes is giuen 1. Of Father The Father himselfe shewing that this was the first person in Trinity 2. Of sending Noting that Christ was come from the Father So that this testimony of the Father is That Christ is his Sonne 2. The witnesse it selfe beareth witnesse of me But when and how was this testimonie giuen Answ God the Father giueth testimonie to his Sonne foure waies 1. by his Prophets Heb. 1.1 Act. 10.43 and 3.18 2. By inward reuelation and inspiration when God by his Spirit assureth mens hearts that Christ Iesus is his Sonne as he did to Peter Mat. 16.17 3. By the testimonie of Christ himselfe Ioh. 3.33 for in that Christ giueth testimonie of himselfe God the Father also doth it 4. In his owne person by his voice First at his baptisme Mat. 3.17 and at two other times at his transfiguration Mat. 17.5 and Ioh. 12.28 And this is here principally meant for the first that is the testimony of the Prophets comes next to be handled the second is secret now Christ would bring such a testimony as all might take notice of And for the third that iâ— the point in question to be proued Here then we are diligently to weigh the greatnes of this testimonie and in it to note the great goodnes of God and the care that he hath of vs. For this being the ground of all the Articles of our Religion viz. that Christ is the Son of God without which there can be no comfort in beleeuing of any God was not contented to haue declared this by his Prophets yea or by Christ himselfe but himselfe from Heauen in his owne person doth assure vs of the truth of this so necessary an Article of Faith that Christ Iesus is his owne Sonne in whom he is well pleased with vs. And therefore of all testimonies of Scripture this among the rest and aboue all the rest is to be regarded as a most sure and strong prop of our Faith And this vse Peter teacheth vs to make when from hence hee bringeth a strong argument to confirme the truth of the Gospell 2. Pet 1.16 17 18. The vse is the same that is made Mat. 17.5 Deut. 18.15 Act. 7.37 that therefore we do heare Christ by attendiâ—â— vnto his Word which he hath caused to be written for the â—â—â—uation of his Church So much to the testimonie 2. In his repoofe note first The fault for which he reproues them The ground of this fault 1. The fault is noted in these words yee haue not heard his voice at any time neither haue yee seene his shape Which words may be taken first litterally That they neuer heard the voice of the first person speaking by himselfe at any time that is at any other time except then and vpon that occasion when hee gaue testimonie to his Sonne Neither yet did or can any man behold God with carnall eyes So that this first amplifies the greatnesse of this testimony that it is a matter of great weight sith neuer before nor since the like testimony hath been giuen Secondly it shewes what a great benefit it was that Christ was incarnate who is the character and ingraued forme of the Father in whom we may see and behold him Heb. 1.3 2. Metaphorically
aggrauates the matter that he being a Iew was yet a Publican This name of Leui was in time worne out and hee not commonly knowne by that name but by his other name of Matthew and yet Marke and Luke writing of him now liuing doth vse this name thereby shewing their charitie in concealing of his faults and blemishes 2. Matthew which is likewise an Hebrew word signifying giuen but it is also a Greeke or a Romane name and it might be giuen vnto him to blot out that former infamie that he being a Iew would yet be a Publican and an extortioner of his owne nation by this name he was most commonly knowne and yet himselfe writing of himselfe spareth not to vse this name regarding more the glory of God and the good of the Church by this his conuersion then his owne credit and reputation So Dauid doth in the title of the 51 Psalme So Paul 1. Tim. 1.13 but when he speaketh to the honour of himselfe he speaketh in the third person 2. Cor. 12. for it was not themselues nor their owne honour they sought for but the manifestation of the grace of God This first shewes by what Spirit they were guided not of flesh and blood but by the Spirit of â—od of humilitie and meekenesse The wicked indeed may acknowledge their faults themselues but they speake not of them with shame as doe those men This humble spirit in any man is a signe and euidence of the Spirit of God Secondly this makes for the truth of the Story that the Writers thereof makes such conscience of the truth when it doth tend to glory that withall they let not to publish their owne blemishes Now if a man will lye he will do it to saue his owne credit and reputation Secondly he is described by his Parentage he is the sonne of Alpheus not he that was the Father of Iames and Iudas the Apostles Luk. 6.15 16. but another who whether they were of kinne or no it is not exprest onely this is noted that these two Alpheus had sonnes that were Disciples This is noted to shew the truth of the Story Thirdly by his Office Luke calleth him chap. 5. vers 27.2 Publican expresly Now Publicans were certaine Officers in the Romane Empire which did gather vp the tribute that was to be paid and such gifts as were giuen And because the goods of the Empire were called Publica hence came the name of Publicans an office in it selfe lawfull for Iohn when the Publicans came vnto him bid them not leaue their Calling as vnlawfull but deale honestly in it Luk. 3.13 Yet were these Publicans vile persons and vilely accounted of either because they were so in the estimation of the Iewes who accounting themselues a free people could not endure to be vnder tribute and so hated those that were gatherers of the tribute or else because of their owne mis-demeanour beeing grieuous ex-actors and oppressors of the people for they did farme the tribute of the Empire and so did extort from the people much aboue the due for their owne gaine as may appeare Luk. 3.13 and by that of Zacheus Luk. 19.8 so Matth. 5.46 47. inplying thereby Publicans to be most grieuous sinners and in the censure of the Church Matth. 18.17 whereby it appeares that these Publicans were notorious wicked men and odious to the people and much more this man being a Iew and so oppressed his owne Countreymen We haue heard before in the calling of the other Disciples how it pleased Christ to chuse meane men to be his Disciples and here we see he chuseth for his Disciple a vile notorious sinfull man that had a brand and marke aboue the rest which first shewes the freenesse of Gods grace 1. Tim. 1.13 1. Cor. 15.10 and secondly the aboundant riches of his grace vers 14. of the first of Timothy the first Chapter 3. Christ did it to this end that the Apostles and other ministers of grace should the more boldly and confidently offer grace to the most vile and wicked persons considering that euen amongst them there was one as vile as any Fourthly to encourage all sorts how wicked soeuer to yeeld vnto the grace of God offered vnto them 1. Tim. 1.16 Vse is first that we should take notice of this grace of God and obserue what a great alteration it is able to make This man who before was counted amongst the wicked a most wicked person is now esteemed among the godly a holy man he that was of a vile calling before is now of a most glorious calling before a most vile Publican because a Iew now a a most glorious Apostle because also an Euangelist for but two of the Apostles were Euangelists Iohn and Matthew See the like Esay 11.6 7 8. Secondly that none should despaire Thirdly to teach vs to suppresse our censures concerning the latter end of any man Fourthly that we thinke not the worse of Ministers or of their Ministery who in time haue been wicked liuers swaggerers and the like for it pleaseth God euen amongst such to call many vnto that Worke pulling them out of the snares of the Diuell that they may more pitty others and apply the greater consolations vnto them Thirdly the place where hee was called was the Receite of Custome either a house whither they brought their tribute or a table where he sate with his money-bookes of account and such like Doct. God calles man when he left thinkes of it Matthew was now busie about his trade and gettings hee little thought of Christ So Paul is called whilest he yet breathed out slaughters To shew that our conuersion comes from the grace of God that to him all glory may be giuen And this thing if we apply to our owne selues we shall find euer that wee were conuerted when wee thought not of it whereof this History and the rest are types though not in regard of the extraordinary manner Fourthly the manner of calling it was done by the onely word of Christ Follow me Which although it may signifie generally to leaue a former wicked course of life and to turne to Christianity and so to follow Christ yet here it signifieth more peculiarly to be with Christ and to attend vpon him for thus did Christ traine vp his Disciples with him the more to fit them to their great Calling Note heare how powerfull the voyce of Christ is he saith only Follow me and Matthew leaueth all and goeth after him Fifthly his obedience hee left all that might bee an hinderance vnto him he followes Christ without casting any doubts and difficulties how he should be prouided for that he had before vndergone the enuie of the people and should now incurre the displeasure and hatred of the Pharises c. but presently without any more adoe followes him And this teacheth vs when wee heare the voyce of Christ sounding in our eares and smiting our hearts that we doe willingly and readily obey but of these things more hath been
vse of this story 3. Hence obserue that those things which worke destruction to the wicked are a meanes of preseruation to the Godly as was the Red Sea The Angell that went behinde the Israelites campe Christ the Word the Sacraments which is for the comfort of the faithfull that they need not be terrified with those iudgements that befall on others For as a mercy shewed to the faithfull shall be no aduantage to the wicked so a iudgement lighting on the wicked shall be no damage to the godly I meane in regard of that which is indeed viz. spirituall hurt or spirituall blessings AN EXPOSITION VPON THE TWELFTH OF EXODVS Exod. 12.8 And they shall eate thâ— flesh in that night roste with fire and vnleauened bread and with bitter herbes they shall eate it RItes appertaining to the eating of the Passeouer 1. With what it must be eaten 2. After what manner viz. in haste 3. The time when it must be eaten 4. The place where in 1. It must be eaten with First vnleauened bread Second Sâ—wre herbes Vnleauened bread verse 8. further vrged verse 15.16.17 the vse of it inioyned not only that night but during the vse of that Sacrament they must eate it seuen dayes yet a strict penaltie laid on the non-obseruers of this ordinance verse 19. Reason of this ceremonie was because of their hast implied verse 34. 39. and it was a custome in haste to make vnleauened cakes Gen. 18.6 To finde out the Ministery hereof wee must consider that leauen is taken First in the good part Matth. 13.33 for the Kingdome of Heauen and so the opposition stands not here Secondly in a bad sence for corruption in Doctrine and prauitie in life and conuersation and so in this place vnleauened bread must be taken as signifying sincerity in conuersation and truth in doctrine 1. Cor. 5.8 Matth. 16.6.12 Vse of this is to teach vs that all that will partake of Christ aright must be soundly instructed in the Doctrine of faith and puritie and innocencie of life 1. Tim. 1.19 which belongs not only to Ministers but to all others as Eph. 4.15 Truth in Loue which is the fulfilling of the Law Col. 1.10 2. That those that are either depraued in their iudgement or corrupted in life and conuersation are not fit to eate of Christ as Idolaters Heretikes Gal. 3.1 malicious persons c. 3. From the metaphor of leauen whose nature is that a little doth season the whole lumpe 1. Cor. 5.6 learne that we haue a speciall care to withstand euery error c. euery sinne not contenting our selues that wee are not open Idolaters or notorious sinners seeing a drop of poyson will infect a whole cup of medicinable potion an one error or sinne will make a breach in conscience big enough to giue the Diuell entrance into the possession of all so Heb. 12.15 when any roote of bitternesse doth but peepe vp wee must nip it and not only ought we to auoid the sinnes but also infectious persons as Hereâ—ikes Idolaters prophane persons not to be companions with them 1. Cor. 5.13 Rom. 16.17 Sowre herbes Heb. it is bitternesse which some expound bitternesse and anguish of heart but considering that here is spoken of those outward things where with it was to bee eaten I take it to be rather meant of some sowre herbes or sauce as the like Reason of this was that they should haue a meanes to put them in minde of that anguish and vexation they suffered in Egypt Mysterie implied is two folde 1. That the profession of Christ is ioyned with affliction Luk. Act. 14.22 2. Tim. 3.12 2. That to the partaking of Christ wee must come with contrition of heart Matth. 11.28 Luk. 7.38 Of this a double vse may be made 1. That if wee looke to haue part in Christ wee must not expect that all things should be sweete and pleasant but in our professing of Christ and inioying of him we must looke to haue sowre sauce to this sweet meate lest in regard of the corruption of nature this sweetnesse grow full sowre and we loath it wherefore as this must stirre vs vp to patience so must it teach vs how to esteeme of afflictions as of sauce to make vs rellish our meate and to haue the more appetite to it 2. That when we approach to Christ to reape any benefit by him we must come with a contrite heart Psal 51.17 Exod. 12.11 And thus shall ye eate it with your loynes girded your shooes on your feete and your staffe in your hand and yee shall eate it in haste it is the Lords passeouer IN this verse is set downe in what manner the passeouer was to be eaten expressed in foure branches First your loines girded secondly your shooes on your feete Thirdly your staues in your handes Fourthly ye shall eate it in haste In which in generall we see that they imply a kindnesse to take a Iourney The mysterie whereof is first that there must be in vs a promptnesse and readinesse to that worke whereunto God shall call vs a duty much commended vnto vs in Scripture Psal 57.7 27.8 Matthew 11.12 Luk. 16.16 Psal 40.7 Heb. 10.7 For such a promptnesse and readinesse is a signe of thâ— willingnesse and cheerefulnesse of our hearts a thing most acceptable to God 2. Cor. 9.7 And it reprooues he backewardnesse and sluggishnesse of men to come to the ordinance of God to preaching on the Sabboth to the Sacrament c. 2. Hereb is signified that we bee ready for our passge from the Aegypt of this world vnro this Canaan of Heauen for these were a type of the other Matth. 24.42 1. Thess 5.6 Because we know not when our passage shall bee as the Israelites knew not at what houre of the night they were then to depart This reprooues the securitie of men that thinke lest of their departure hence as that common and wicked speech sheweth I thought no more of it then of my dying day From which want of due preparation it commeth that when the time of departure is at hand men become either dead in heart and vncapable of all comfort like Naball or like Belshazer are filled with feare horror and amazement winhin and without Dan. 7.6 Let vs bee rather like the wise Virgins and that faithfull Seruant Luke 12.36 alwaies attending and looking for the comming of his Master Now come we to the particular branches 1. Your loynes girded which phrase is vsed in the Scripture in a double respect 1. For a close and fast girding of a mans apparell vnto his middle 2. For a trussing vp of his garments vnto his girdle The former is taken from Souldiers that buckle their Armour together with their girdle as God bid Iob gird vp his loines when he would haue him stand to his defence and answere for himselfe Iob 38.3 40.2 in the like sence Ephes 6.14 and this sence is not here meant for God would not that they should prepare themselues
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
euill day that will come vpon vs as Reu. 6.11 And therâ—ore the Scripture puts a must vpon it Wee must through many afflictions enter into the Kingdome of God Herein also is the difference between the Church militant and the Church triumphant Yâ—a who in his owne expâ—rience doth not finde this to beâ— true Vse â—hat wee bee not secure thinking no euill wll come vpon vs. A conceit not onely of the wicked Psal 10.6 but euen of those also that haue giuen vp their names to God as Dauid Psal 30.6 Quest But whâ—n then is this day Answ God disposeth of it as of the day of death though it will certainely come yâ—t wee know not when to the end that weâ— might alwaies watch and prâ—pare our selues So that wee learne Doct. 2 That wee must prepare and be alwaies armed for an euill day Thus Iob thought of his afflictions before they came Iob 3.25 Thus Paul prepared for his afflictions Acts 20.22 c. And so doth hee warne Timothy 1 Tim. 1.18 Vse For reproofe of those that liue securely thinking that all peace and quietnesse shall still last and so like the people of Laish Iudg. 18. are easily surprized So much for the first degree In the sâ—cond obserue 1 The Time 2 The issue or benefit The Time is expressed in these words hauing finished all things Wherein we may note 1 the Action 2 the Obiect all things Doct. The instruction from thence is that the assaults made against vs are many all as Psal 34.19 The Commonwealth of Israel was a type of this which was continually exercised with afflictions in Egypt and afterwards till they came to be in quiet in the Land of Canaan And this is also verified in the life of Christ his Prophets and Apostles So then as there is an euill day certainely to be looked for so likewise are there many to be vndergone of vs. Wherein 1 God doth shew his goodnesse in assisting and deliuering vs and the truth of his promises in not forsaking vs. 2 Heereby God wouâ—d weane vs from the world in which through ease and quiet we too mâ—ch deâ—ight 3 And makâ— vs the moâ—e to â—ong after Heauen 4 This commeth â—o passe by reaâ—on of the vnâ—aâ—iable maâ—â—ce oâ— thâ— diuel who wâ—ll vse more mâ—anes than one to foyle vs if it may be as hâ— did to Iob and Christ Vse 1 To tâ—ach vs to looke for one affliction afâ—er â—nother and tâ—â—râ—â—ore â—till to preparâ— our selues 2 For comâ—ort thaâ— we doâ— not thinke our selues forsaken of God â—â—cause of mâ—ltitude of afâ—lictions and temptaâ—ionâ— sâ—eing that it is our condition whilest we liue heere Doct. 2. Finisâ—â—d It is not suffâ—cient well to acquit our selues oâ— somâ— one of those assaults that are brought against vs but we must valiantly stand against all whatsoâ—uer Hence is the constancy of the Martyrs commended that endured aâ—l sorts of afflictions Hebr. 11.36 and 12.4 Râ—asons are 1 Because all the promises of reward made vnto vs be annexed with thâ— condition of constancy and perseuerance to the â—nd Reu. 2.7 and in all those 7 Epistles Math. 10.22 2 Because without continuance all our former courage and constancy is in vaine Gal. 3.4 2 The benefit is in these words to stand fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in the Imparatiue moode as implying a duty but in the Infinitiue as noting a benefit the issue and euenâ— of the fight Implying that at length wee shall be conquerours and as victors stand last in the field when our aduâ—rsary is fled awaâ— Doct. They who doe well fight the battels of the Lord shall be sure at length to haue the victory 1 Cor. 10.13 Thus did Christ stand last in the field and so did Iâ—b Iames 5.11 Vse It serues for comfort and encouragement to fight valiantly for heere is the blessed issue that will â—â—compâ—nce all our labour and trauell VERS 14. Stand therefore c. IN this and the verses following is laid downe a particular exemplification of that generall direction giuen vnto vs how to keepe our selues safe from all the assaults of our spirituall enemies In which we may obserue how the Apostle laâ—es down 1 Duties to be performed which are twofold 1 Stand in this verse 2 Pray verse 18. 2 The meanes whereby they are performed 1 That wee may stand The meanes are expressed in sixe branches 1 The girdle of verity c. 2 That we may pray The meanes are verse 18. Before wee come to the particular handling of these points obserue here the coherence and ioyning together of these two duties Stand and pray Whereby we learne that as on the oe side wee should not be faint-hearted timorous and carelesse so on the other wee be hot proud aâ—d insolent trusting and presuming on our owne strength The first shewes that God will not helpe vs vnlesse wee labour and endeauour to doe our best The second shewes that we can doe nothing without the helpe of God We must pray so trusting to God to his promises and mighty power that we also stand that is vse the meanes that hee hath prescribed Againe we must so vse the meanes alwaies hauing an eye vnto God So neither tempting by neglect of the meanes nor presuming on the meanes to be carelesse in seeking helpe of God This was notably represented vnto vs in that first battell of the Israelites with the Amalekites Exod. 17. where Ioshua was fighting and Moses praying both together See the like 2 Chron. 14.10 11. Vse is for vs that we doe not separate those things that God hath ioyned together 1 The fiâ—st duty to be performed is in this word Stand a warre-like word tâ—ken from the manner of standing in warre Wee heard it vsed before verse 13. but not in the same Mood nor Tense and so not in the same signification There it was in the Infinitiue here it is in the Imparatiue there is meant standing after the fight heere in the very fight Now this word implyes 4 things 1 Courage in this Christian warre for timorous and faint-hearted soldiers are ready to fly away where a man of valour will stand it out 2 An abiding in that place and ranke wherein our Captaine Christ Iesus hath set vs and not to straggle from it 3 Watchfulnesse Not to be sluggish to lye downe and sleepe but to stand on our feet 4 A kinde of continuance and constancy Not to be still putting off and on of our armour but to keepe it on still From whence accordingly wee are to obserue foure duties 1 Christian soldiers must be of a valourous and couragious minde to stand against and to defie their enemies Such courage as Dauid had against Goliah which how needful it is in all things appeares in that the Lord doth so often vrge to Ioshua euen three times together Ioshua 1.6 7 9. Reasons 1 In regard of our enemies who are daunted with nothing more than with courage and valour and insult ouer vs when wee are timorous like
Iudgâ—ment Whether we be assured that oâ—r proâ—ession be the true Religâ—on of God or no The principlâ—s whâ—râ—of wee must trie by the Scriptures whiâ—h are the only touchstone to try this God 1 Thes 5.21 1 Ioh. 4.1 Ioh. 5.39 Acts 17.11 2 If vpon tryall wee finde our iudgement resolued in the tâ—uth then are wee to examine whether this knowledge do like the oyntment of Aaron Psal 133.2 season our heart and affections Whether our hearts be sound or no for this is deceitfull aboue all things â—uen to a mans owne selfe not only in grosse hypocrites but in many others who knowe not the weakenesse of their heart because they neuer searched into the depth of it as Peter To this end wee are to examine especially what is our disposition when wee are alone in priuate and haue to doe with none but God when wee may commit sin and keepe it close from the eâ—es of men then to marke what is our integrity and vprightnesse whether like vnto that of Iosâ—ph or no. 3 Finding the fountaine to be pure we are to obserue what clâ—are streames doe flow from thence in our words and actions Luk 6.45 Whethâ—r there be a correspondency betweene them and our heart as if wâ—e worship God whether we doe it with our heart if we haue holy conference whether our heart moue vs vnto it For our direction in this tryall we are to consider 1 The ground and motiue that stirres vs vp to doe any good thing whether it be applause as in the Pharises whether hoâ—our and credit or the auoiding of disgrace as in Saul 1 Sam. 15.30 or for company sake or for respects to some particular men as Ioash 2 Chro. 24.2 15 c. or for profit and gaine as the Shechemites Gen. 34.23 or to auoid trouble as the Papists that come to Church rather then pay a fine and be put in prison In all these there is no truth because no respect vnto God to doe his will because it is his wiâ—l 2 What is the sincerity of our hearts whether it be in all things Hebr. 13.18 or onely in some few for many will do some things vpon by-respects or because they are agrâ—â—able to their humors and dispositions as Herod but this truth where it is is like leauen that leaueneth the whole lumpe 3 What are the things in which we are most strict and secure to keepe a good conscience in Whether first and aboue all in the chiefest things or iâ—â—rifles and smaller matters which is hypocrisie Math. 23.23 4 The order of our actioÌ„s whether we first begin with our selues before we seek to vrge the same things vpon others not as the Scribes that lay heauy burdens vpon others which themselues would not touch Mat. 23.4 Now vpon this tryall if wee finde that in any of these respects wee want truth then must wee buy it that is vse all meanes to attaine vnto it although it be with the losse of those things which wee haue as they that buy must depart with some things which is notably set foorth in two parables Mat. 13.44 45 46. Motiues to stirre vs vp to get it are 1 The excellency of this treasure This notably commends the excellency of it in that nothing makes vs more like vnto God than this who is truth it selfe and so nothing makes vs more amiable vnto him Againe it makes vs like vnto those that are like to God as the Saints and Angels in heauen Contrariwise nothing makes so vs like the diuell as vntruth Iohn 8.44 The excellency of it appeares also heerein that there is no grace I dare sâ—y in the Scripture so much vrged as this of truth 2 The need that wee haue of it for all other graces without it are in vaine they are corrupt and putrified if they be not seasoned with truth therefore are wee exhorted to loue vnfained to faith vnfained c. So that this attribute of truth doth commend euery grace 1 Iohn 3.18 3 The benefit that comes by hauing of it for the least measure of grace seasoned with it is accepted of God Psal 51 6. and 145.18 yea blâ—ssednâ—sse it seâ—fe is promised vnâ—o it Psal 15.2 It foâ—lowes to shew the way how to get this truth 1 For truth in iudgement wee must doe as men vse to do that would buy any thing they will go to the place where it is to be had and vse the meanes to get it Now the contrary where this pearle is to be had is the Church the mould wherein it is hid is the Word of God and the ministery thereof is the meanes to discouer and make it knowne vnto vs there needs then but our attention and diligence to resort vnto these meanes Siluer Gold there needs none to get it though this also sometimes we must not spare for the obtaining of it 2 For sincerity let our care be to doe as Enoch did to walke with God to set our â—elues alwaies in his presence the consideration whereof will make vs â—o be vpright as Gen. 17.1 Now hauing once gotten this Girdle let it be our care and endeauour to keepe it fast and not to loose it Not to seâ—l it that is not to exchange it for any thing whatsoeuer To take nothing for it because nothing is worth it be it ease riches or the like Which we are to note the more diligently because if wee once haue this grace the diuell will labour by all meanes to coozen vs of it for this is that for which onely he feareth vs and therefore there is nothing that hee more opposeth against by diuers suttleties and temptations than against truth and sincerity VER 14. And hauing on the brestplate of righteousnesse c. IN these words is layd downe the second piece of this spirituall Armour namâ—ly the brestplate of righteousnesse which mâ—st be ioyned with the former as the particle And sheweth For verity is as hath beene shewed like salt Now righteousnesse is that which it seasons This is the substance vpon which that doth worke that respects onâ—ly the manner of working In handling whereof wee will consider these poynts 1 What this righteousnesse is Righteousnesse is a holy quality wrought in vs by the Spirit of God whereby we do conforme our selues to the whole Law of God Sometime in Scripture this word hath relation only to the duties of the second Table but then it hath alwaies some other word ioyned vnto it that hath reference to God as holinesse Luk. 1.75 Eph. 4.24 or it is restrained to that signification by the circumstances of the place as Deu. 24.13 But when it is set alone it doth respect the whole Law both the duties to God and also to men Mat. 5.20 This is that which we call Iustice wherby we giue vnto euery man his due Now the Law shewes what is due from vs to God to others and to our selues So that it cannot be better defined than a conformity to the whole Law of God Obiect
was a great strife among them to goe in first The like desire and endeauour should be in vs after the spirituall meanes of saluation Vers 16. And therefore the Iewes did persecute Iesus and sought to slay him because he had done these things on the Sabboth day Vers 17. But Iesus answered them My Father worketh hitherto and I worke THe effects that followed vpon the miracle was 1. In regard of the Iewes who reprooued the man because he did as Iesus bid verse 10. 2. In regard of the man himselfe who iustifies his action by Christs authority verse 11. 3. In regard of Christ who first conueies himselfe out of the way for a time verse 13. Afterwards meeting this man in the Temple giues him direction how to carry himselfe for the time to come verse 14. After Christ had made himselfe knowne to the man he goeth presently to the Iewes and declares who it was that had healed him verse 15. Wherein he did well because 1. The worke was good viz. to publish the workes of Christ and to manifest his glory 2. His minde herein was good 3. And the end viz. to instruct the Iewes who before he knew to be ignorant In the sixteenth verse is laide downe a second effect of this miracle in regard of the Iewes viz. Their persecution of Christ Whence in generall we may obserue that malicious and wicked hypocrites will spare none Their reproofe of the poore man might haue some pretence to shadow it they comming with a religious pretence of the Sabbath And because hee hauing beene so long time sicke might bee ignorant of what should bee done of the Sabbath But now in that they persecute Christ also by whose authority this man had done it and of whose Diuine Power thâ—y had so many euidences it shewes plainly that the former came from malice and not from any religious care of the Sabbath Thus it is the nature of malice at length to shew it selfe like poyson in a mans body and fire that will not long lie hid This appeares in Papists who although they pretend Religion yet their secret malice doth oft breake out in treasons rebellions c. Now this as it is laid downe as a second effect so is it also set downe as a Transition to the second part of this Chapter and an occasion of that disputation following more particularly note here 1. The effect which is two fold First they did Persecute Secondly they sought to slay Christ 2. The Reason of it Here first marke the Inference how this is brought in vpon the former The action of the man was good and commendable viz. to Preach Christ yet therefore did they persecute Christ Hence the Doctrine is wicked and malicious men may take occasion from good and commend able actions to bring to passe many mischieuous workes as is plaine by Cain Gen. 4.8 and 1. Iohn 3.12 and Ismael Gen. 21.9 et Gal 4.29 because Isaack was regenerate and thus did the Iewes against the Prophets and Christ himselfe Reason is because of the poysonous nature in wicked men which like the Spider turne the sweetest things into poyson Vse Not to Censure the actions of men though some euils and mischiefes are raised thereupon by wicked men but to consider the action whether it be good and iustifiable and so the occasion only taken and not giuen 1. They persecute Christ The word is taken from Hunters that pursue the beast and suffer him not to be at rest till he be taken Which notably setteth forth the purpose of the Iewes that they would bring him before the High Priest and Rulers and there accuse him and condemne him c. The cause of all this is their owne malice whetted on by superstition and ambition Vse is that we doe looke for the like enduring the Crosse and despising the shame as Christ did c. 2. They sought to slay Christ note here first the Extent of their rage in this word Slay Secondly the Restraint of it in this word Sought Doctrine 1. Persecutors of Gods Ministers are satisfied with nothing but blood and so are they called blood suckers and the metaphor of Hunters before vsed fitly sheweth this So Ier. 38.4 1. King 19.2 Nothing would satisfie the Iewes but to haue Christ crucified Reason and ground of it is as an immortall hatred and vnsatiable desire of blood so also a secret feare that wicked men haue that they thinke themselues not secure till such be taken away Vse is therefore alwaies to look for one trouble after another till we be dead So though much be past yet still to prepare for more vntill we come to that rest which remaineth for the children of God Doctrine 2. From the Restraint that they onely sought but did not effect it we learne that Wicked men doe not alwaies preuaile according to their desires and intents as here these Iewes against Christ nor Herod against Peter as he had against Iames nor Iezabel against Eliah nor the Iewes that sought to kill Paul Reason For there is one that rules and directs all things and hath appointed an houre in which they shall be done as Iohn 7.30 cum Luke 22.53 Vse This is a ground of great comfort and encouragement to the Godly that God will at length restraine and bridle the enemy howsoeuer in his wisedome for causes that he sees good he suffers them to preuaile a while this should teach vs to trust in God to feare him onely and to bee constant in our profession The Reason is set downe because he had done these things on the Sabboth day which the Euangelist layes downe not as if it were the true onely reason indeed but as the reason which they pretended Hereby shewing First their superstition that they stood so much vpon the outward rites that they neglected the maine workes of the Sabboth Where we may see the nature of superstition that it is busied about shadowes letting goe the substance and also the danger of it making men eager persecutors of such as doe allow of their inuentions Secondly their Hypocrisie that they did so seuerely reproue a man for shew of breaking the Sabboth yet make no conscience themselues to persecute and to seeke to murder and that without a cause euen vpon the Sabboth day as it is probable And thus also deale the Papists Ver. 17. Here note First the Generalle Christs answere Secondly what kinde of answere this was First consider to whom Chrisâ— doth make this Apologie it was to such as were captiously and maliciously bent against him to depraue the honour of God in this good worke done to this poore man Neuerthelesse in that Christ vouchsafeth an answere vnto them we learne Though Christ meet with wicked men yet their malice could not make him leaue his goodnesse Now hee answereth them here First in regard of God that the Truth and worke of God might be iustified Secondly in regard of his Disciples and of this poore man who now began