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
her this shewes first their faith in Christ secondly their loue and pitty to her Teaching vs in like cases to giue an euidence of our faith and brotherly loue by commending the cases of our brethren to Christ For as he is best able to helpe in all distresses so first it is an honour done vnto him secondly it is a meanes to obtaine helpe for them thirdly it is a sacrifice acceptable to God and we are accepted as worshippers of him The meanes of curing respect partly the gesture partly the speech of Christ The gesture He came vnto her touâ—hed her and lift her vp all to shew that this cure came of him Christ was able to doe it without these meanes but hee did it to giue a greater euidence And false is that collection of the Vbiquitaries vpon Mark. 5.31 that in the flesh of Christ was a vertue to heale because the diuine qualities were transfused in the flesh Doct. Where Christ will any meanes are powerfull as clay to 〈◊〉 blindnesse Ioh. 9.6 Moses Rod to fetch water out of a Rocke Numb 20.9 Act. 19.12 for Christ is the Fountaine of all power and efficacy The vse for vs iâ— that we be carefull and conscionable to vse all meanes warranted in the Word of God how simple soeuer they may seeme to vs not opposing our conceits against this power and wisedome of God as Naaman did and both Iewes and Gentiles in speaking against the Gospell the meanes of saluation Secondly his speech Luke saith hee rebuked the Feuer Christ hath an absolute command not onely ouer reasonable and liuing creatures but also ouer things insensible Vers 32. And at Euen when the Sunne did set or when the Sunne was downe they brought to him all that were diseased and them that were possessed with Diuels 33 And the whole City was gathered together at the doore 34 And he healed many that were sicke of diuers diseases and cast out many Diuels and suffered not the Diuels to say that they knew him THese words containes a generall History of Christ his miraculous curing of sundry persons diuersly afflicted It is in number the eleuenth History of the first yeere recorded by three Euangâ—lists Marke here Luk. 4.40 41. and Matth. 8.16 17. The differences betweene them are partly in addition 1. Matthew addes first the meanes whereby these cures were wrought his Word vers 16. Secondly a Prophecy that went before of Christ was now fulfilled vers 17. 2. Marke addes the whole 33. verse 3. Luke who is the most copious addes first a second meanes of cure laying on of his hands vers 40. Secondly that the Diuels came out crying Thirdly Christs indignation against them rebuked them Fourthly he addes this clause the Christ Partly in variety of phrases as Matthew VVhen Euen was come Marke and Luke When the Sunne was downe or Euen now a setting Marke they brought Luke they all brought Matthew hath possessed with Diuels Luke diseased Marke hath both Matthew Marke that Châ—ist cast out Luke that the Diuels came out being in effect all one The seuerall branches of this History are first the Time secondly the Occasion thirdly the Parties cured fourthly the Witnesses present fifthly the Manner of working this miracle sixthly the Manifestation thereof seuenthly the Effect eightly the End viz. the accomplishment of the Prophecy The Time When Euening was come viz. the Euen of the same day whereupon Christ had done so much before as the inference shewes plainely Doct. Christ is euer ready to doe one good after another as occasion is offered A thing often noted in him as after the long Sermon Matth. 5.6 7. in the eight Chapter are set downe more workes which he did presently after because he accounted of this life as of a time of worke Ioh. 9.4 and so he did improue this time Which teacheth vs to learne the like diligence vpon the same ground of the shortnesse of life labouring here looking for our rest hereafter Heb. 4.8 Secondly It is said the Sunne was downe and Euening was come Now this seemes a time of rest and vnseasonable for such businesse Doct. No time was vnseasonable to Christ to doe good he conferres with Nicodemus in the night Ioh. 3. with the woman of Samaria weary and hungry Ioh. 4. The reason because Christ did esteeme the doing of Gods will aboue his meat drinke and rest Ioh. 4.34 and so must we doing good workes both in and out of season 2. Tim. 4.2 and it is a reproofe for those that will doe good but it shall be onely at seasonable and fit times Thirdly Luke saith the Sunne was setting Marke When the Sunne was set Here seemeth to be some contradiction Answ The Sunne was scarce downe and yet it was euen now downe when as they brought their sicke vnto him so that the Sonne was but newly set The reason why they brought not their sicke till the Sunne was downe was because the Iewes did hold the workes of mercy vnlawfull to be done on the Sabbath day as Mat. 12.2 10. Luk. 13.14 14.2 Ioh. 5.9 10. Ioh. 9.16 therefore in regard hereof they bring them not till the Euening their Sabbath then ending as they thought Where note we that superstition makes men neglect their owne good and the good of their friends Christ might haue been gone away to some other place or haue taken himselfe to his rest and would not cure them and other casualties might haue come betweene For superstition blindeth the iudgement that it cannot discerne betweene things conuenient and vnconuenient but wholly doteth on the thing conceited Wee shall auoide so dangerous a thing if we attend to the Word and looke that those things which we maintaine bee grounded vpon the Word of God Heb. 13.9 The Occasion that mooued Christ to worke these Miracles was because there were brought vnto him fit obiects to work vpon Hence we learne that the charitable workes of other in bringing their sicke to Christ gaue him occasion to heale them Reason was first to shew the goodnesse of his nature not onely when the persons themselues sue vnto him but also when others intreate for them Secondly to shew how he approoues the good mind of others herein as also their Faith More particular circumstances to be noted are first the generality all brought their sicke Doct. All of all sorts are ready to seeke remedies for the cure of bodily diseases A Ruler Ioh. 4.46 a Begger Mark 14.46 a Canaanitish woman Matth. 15.22 because these outward diseases are sensible This will be a witnesse against vs all that are so carelesse in seeking redresse for our spirituall maladies Secondly the manner of bringing Luke saith they led them by the hand Marke that they brought them Noting hereby that such was their care for their friends that they thought it not enough to tell them of a remedy but they brought them to the place where it was to be had so Mark 6.56 The cause of it was the greatnesse of their Faith
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
miracles in raising of the dead but that is to much to restraine it only to that wherefore hereby is implied first a Spirituall quickening from the death of Sinne at our conuersion Secondly a corporall quickening the raising of our bodies out of the graues at the last Day now if we will referre the miracles of Christ vnto this as euidences and proofes of what he was able to doe at the last Day Euen so c. Herein is the equality as the Father doth raise vp the dead so doth the Sonne Whom he will This is not spoken to put a difference that the Father doth quicken some whom he will and the Sonne others whom he will but is added as a ioynt worke to both not restrayned to the Son but only applied to him and this First because the Iewes doubted not concerning the Father but confessed that he was able to raise vp whom he would Wherfore this shews first that there was no compulsiue necessity in Christ to do as the Father doth but a meere freewill Secondly as there is a vnity in Nature betweene them so is there likewise in Will Thirdly that the Sonne hath a power to quicken whom he will and whom he lets he dead in sinne Fourthly that this quickening is of Grace 5. That this is a happy quickening here meant belonging to those that he will shew grace vnto So it is not simply to be taken for the raising from the graue but for a raysing to life euerlasting Such a raising as we beleeue in the Creed The point then is that the Work of the Father and the Son in quickening is one and the same 1. Ioh. 5.11 Whence are two euidences to proue the equality First He that quickeneth the dead is equall to God the Father in power But Christ quickeneth the dead Therefore c. Secondly The Sonne doth this of his freewill so also is he equall to the Father Consider in the words two points first the effect Secondly the ground of the Effect The effect is quickening of the dead which is here brought in â—s one of those greater workes which the Father will shew vnto the Sonne hence note the Doct. Quickening of the dead is one of the greatest euidences of diuine power greater then that of Creation Thus the Apostle when he would set forth the great power of God he alleadgeth this Rom. 4.17 Eph. 1.19.20 Rom. 1.4 a worke so great that of naturall men it cannot be conceiued and beleeued Act 17.18 yea it was hard for the Disciples to beleeue it as Thomas Io. 20 25. And as this Resurrection from the graue so is our Quickening from sinne an euidence of the power of God And for this cause the meanes of quickning is called The power of God Rom. 1.16 1. Cor. 2.5 For we are dead in sinnes Vse 1. We see how needfull it is to meditate on the power of Christ to strengthen our Faith in regard of the Resurrection 2. That seeing our raising from sinne is one of the great euidences of Gods almighty power it confutes the Pelagians that say a man may raise himselfe and Semipelagians that say a man is but sicke and being helped by a little grace hee workes out his saluation himselfe And lastly all carnall Gospellers that thinke they can turne from their sinnes when they will and leade a spirituall life 2. The ground of this effect is the will of God Hence we learne that Doct. Christ as Mediatour hath an absolute power of life and death to pull whom hee will out of this iawes of death and to suffer whom he will to perish Ioh. 10.18 Reuel 1.18 Vse For consolation of those that belieue in Christ that if here we haue euidence of grace we may be assured to bee raised vp againe to life For if the Spirit of Christ be in vs it will raise vs vp aâ— the last day as the Apostle â—â—ith For regeneration is but the first fruits of eternall life See Ephes 2.4 5 6. Vers 22. For the Father iudgeth no man but hath committed all iudgement to the Sonne IN this Verse is laid downe a second particular euidence and proofe of the equalitie of Christ with God the Fatheâ— the Argument is this Hee that hath all power all gouernment and all iudgement committed vnto him is equall to the Father But Christ hath all these c. Therefore he is equall to his Father Also this is set downe as a reason of the former argument Vers 21. For Christ may quicken whom he will because as it is in this Verse he is the supreame Lord that guides and gouernes all things For the meaning of the words note the phrases of Iudgeth Iudgement iudgings and iudgement are not to be taken only concerning the last Iudgement but concerning the supreme disposition and gouernment of all things in the world as appeares by the word all iudgement Iudgeth no man That is by himselfe alone but in and by the Sonne Hath committed That is the Father doth communicate to the Sonne this Office and hath taken him into his fellowship in the gouernment of the World not that the Father doth sit idly in Heauen but that in and by his Son he doth gouerne all things The Doctrine that hence naturally ariseth is that Christ is the supreame Lord and Gouernour of all Matth. 28.18 Mat. 11.27 Heb. 1.2 Which is to be vnderstood of Christ as he is Mediatour as we shall see Vers 27. Obiections against this are first that vsually iudgement is attributed to God Answ Christ here is not excluded but it is to bee taken of the whole Trinity Obiect 2. out of Ioh 8.15 Answ Christ here is not excluded but it is to bee taken of the whole Trinity 2. Obiect out of Ioh 8.15 Answ That is not to be exclusiuely but that there is one that doth iudge namely the Father yet he doth it in and by his Sonne It is there spoken of the Father for the greater terrour of the Iewes 3. Obiect out of Ioh. 8.15 where it seemes that there is a plaine contradiction Ans That is spoken of Christ his present action and carriage not of his power and right of iudging as appeares by vers 16. for himselfe did teach and instruct them 2. It is spoken in opposition to the Pharises that were rash in censuring others Vse 1. It teacheth vs how to account of Christ not only as of a Sauiour from whom we looke for good but also as a supreame Lord and so to feare and reuerence and to bee afraid to displease him as Ps 2. and not to make him a packhorse for our sinnes because he is a Sauiour 2. It is for our consolation that this our Sauiour is Iudge Who then shall lay any thing to our charge 3. It is for terrour of those that oppose themselues against Christ As Iewes and Turks and such as persecute his members for they persecute him that is their Iudge 4. That all men should honour the Sonne as in the verse
other Matthew and Marke adde this woman was laid on her bed Secondly that Christ touched her Marke addes that hee lift her vp Thirdly Matthew hath that being healed she arose Marke and Luke first adde the transition which Matthâ—w hath not and forthwith when they were come out of the Synagogue c. Secondly that those that were present made the womans case knowne vnto Christ Marke he is most large and addes first that Christ made no delay Forthwith secondly the house of Simon and Andrew Lastly Luke addes first that the Feuer was great Secondly that Christ stood ouer her and rebuked the Feuer Thirdly that immediately she arose In variety of phrases as Peter and Simon sicke of a Feuer and taken with a Feuer c. The summe of this History is a miraculous curing of Simons wiues mother The parts of it are these first the Time Secondly the place Thirdly the Parties present before whom Fourthly the party cured Fiftly the manner of curing Sixthly the manifestation of this to bee a Miracle Seuenthly the euent of it The time was assoone as he came forth of the Synagogue and it hath a double relation either to the former Miracle or to the assembly and meeting of Gods people vers 22. in regard of which relation wee may note first that Christ counted it a proper worke of the Sabbath to doe a worke of mercy Secondly that Christ contented not himselfe to haue performed the publike worship of God on the Sabbath but as occasion was offered did also other good workes Which is for our vse that among other duties of the Sabbath to haue a speciall regard to the workes of mercy it being a good meanes to fill our hearts with godly meditations and our mouthes with holy conference Secondly that wee content not our selues with the publike seruice of God onely but bee carefull to spend the rest of the Sabbath after the assemblies The place where it was wrought was first a priuat house Here obserue that Christ was ready to manifest the gift which God had bestowed vpon him in doing good not onely openly before many but in priuate houses also before a few as Ioh. 2.1 at a priuate marriage of a poore couple hee wrought his first miracle and Matth. 9.23 because it was not a popular applause that he sought for but doing of good to the Church and for it he was as ready in one place as another Howbeit most of his miracles were publike because hereby first God was most glorified secondly more did reape benefit thirdly his Ministery more credited The vse is for vs to doe the like in doing good to all in all places indifferently as occasion shall serue For to doe nothing but what many may take notice of sauoureth of arrogancy and desire of glory rather then zeale of Gods glory and good of their brother Secondly It was the house of Simon and Andrew where a question may be moued how it is said to be the house of Simon and Andrews both Answ It was either because both had right to it or because both of them dwelt together To that Ioh. 1.44 I answer That their breeding might bee at Bethsaida and yet because of their Trade of fishing they might haue a house at Capernaum Secondly Peter might dwell there because of his wife Thirdly because Christ did dwell there to entertaine him To that Luk. 5.11 I answer they forsooke all that is all that might hinder them in following of Christ as their calling Secondly the vse of all but not the possession Now this shewes the brotherly agreement betweene these two brothers a thing highly commended in Scripture as Psal 133.1 2 3. Secondly though they suffered nothing to hinder them in following of Christ yet they did not fondly cast away that they had Matthew made Christ a Feast in his owne house after he had forsooke all Luk. 5.28 29. For riches are Gods blessings and haue a good vse wherein they are to bee imployed if they crosse not greater matters Secondly we are Gods Stewards and no Steward may cast away his Masters goods This confutes the Anabaptists and some ancient Philosophers which cast their money in the Sea The company present were the foure Disciples vers 29. who were companions together Luk. 5.7 Here note first the care of Christ to traine them vp because hee meant to make them Apostles and so he made them eye-witnesses of his Miracles and Doctrine for the further strengthening of their Faith that they might haue the greater euidence to preach Christ vnto others This ought to be the practice of Tutors This did Paul with Timothy Secondly their care and diligence to doe him seruice in attending on him who was their Master Thirdly the Disciples desire to profit by Christ The party cured was Simons wiues mother Where wee may note that Christ thought it not an vnfit thing to take a married man for his Disciple But some obiect against this and say that by a wise 1. Cor. 9.5 is meant another woman which is both slanderous and rediculous See Heb. 13.4 in all marriage is honourable and in Ministers 1. Tim. 3.5 1. Tim. 4.3 Secondly in that Peter had a carefull respect of his wiues mother we learne that husbands and wiues should haue a pious respect of the parents each of other as appeares in Ruth to Naomi and Moses to Iethro The reason of it is the Law of marriage Gen. 2. by which bond they are to extend their affection to the parents of one another Secondly this is a great meanes to breed loue and kindnesse betweene themselues when the one seeth how much the other respecteth his friends Secondly her disease wherewith she was afflicted was first a hot burning Feuer secondly a great Feuer thirdly she was so sicke of it â—hat she was faine to lye downe fourthly she was healed of it All which circumstances do amplifie the disease shewing it to be grieuous and dangerous Whence learne we That there is no disease so dangerous but Christ can cure it because the absolutenesse of his power is such that with him there is no respect of greatnesse or smalnesse Teaching vs hereby to trust perfectly vnto him in all our distresses it being he alone that can giue to others wisedome to prescribe and to the meanes power to effect our health and welfare The manner of curing Here note the occasion Mat. 8.14 saith Christ saw her Marke that they told him of her Luke that they intreated him for her First then the sight of our miseries moues Christ to succour vs as Mark. 6.34 Ioh. 5.6 because the eyes of Christ are eyes of pitty like to those of the Samaritan Luk. 10. Which serues to minister comfort to vs in all miseries See Ezek. 16.3 4 5 c. And albeit that Christ doth alwaies see our miseries yet must we put him in minde of them that he may see how wee are affected with them our selues 2. In that they told him and intreated him for
yea though they giue lesse wages and worse fare because the one sort so as they may haue their work done care not how they breake the Sabbath and what other sinne they commit which the other will not suffer So much did men preferre liberty in sinne before meate drinke and wages and any thing else 3 and 4 In regard of Reproofe and Correction which may bee ioyned both together reproofe being but a verball correction and correction a reall reproofe and herein obedience is shewed in two branches 1 By patient bearing all reproofes and correction whatsoeuer it bee whether iust or vniust milde or bitter easie or grieuous this the Apostle Peter proues by many arguments 1 Pet. 2.18 19 20 21. Ioseph vniustly imprisoned by his master mutters not nor repineth nor yet reuengeth it when afterwards he came into authority Gen. 39.20 Contrary to this is the practice of many seruants who being reprooued will answer againe crosly and thwartly a thing expresly forbidden Tit. 2.9 True it is they may make an Apologie for themselues reuerently and modestly but if their masters will not heare them silence and patience is required 2 Of those that will not bee corrected but if their masters come to correct them they will take the staffe by the end 3 Of such as fearing correction will runne away as Agar Onesimus and Shemeis seruants 4 Of such as will giue blow for blow 5 Of such as will seeke for reuenge by mischieuing their masters at one time or other 2 When they are iustly reproued and corrected that they bee carefull to redresse and amend that for which they were so reproued for herein patient bearing is not sufficient it is not praise-worthy 1 Pet. 2.20 yea it is but stupidity and blockishnesse Thus did Onesimus amend Philem. ver 11. Contrary is the practice of those that notwithstanding all reproofe and correction goe on still and prouoke their masters either to adde more blowes or in the end to turne them out of his doores 2 part The Extent of seruants obedience how farre forth they ought to obey their mastâ—rs is implyed here when it is sayd According to the flesh that is in ciuill and carnall things and expresly layd downe Col. 3.22 and Tit. 2.9 In all things which words being so generall must haue some restraint and limitation Because masters and mistresses are men and women and so being are subiect to errour 2 Some may be Idolaters Popish and prophane and so may command that which is expressely contrary to Gods Word 3 And againe such is the peruersnesse of many that they oppose themselues against God the highest Master Neuerthelesse the reason why this so generall a phrase is vsed is to shew 1 That whatsoâ—uer the master hath authority to command and belongs vnto his office in all those things seruants must obey 2 That the masters authority is very large such as none but Gods contrary command can resist 3 That it is not sufficient to obey in such things as they please but it must bee all things though grieuous and irksome vnto them Here therefore we must distinguish between things 1 Simply good 2 Simply euill 3 Indifferent The 1 are simply commanded The 2 simply forbidden The 3 are good or euill according to the diuers circumstances and in these indifferent is this extent especially to bee placed The duâ—y then here to be learned is that seruants must labour and indeauour to subiect their iudgements vnto their masters to think those things meet and fit which hee commandeth The seruant of the Leuites Iudg. 19.11 would haue had his master lodged in Iebus but the master thinking it otherwise meete he was content and went with him If their master appoint them to any worke they ought to thinke this worke meete and fit for them Contrary is that of those who think themselues wiser than their master so Gehezi thought his master vnwise to let Naaman depart so did the Prophets offend 2 King 2.16 in vrging Elisha against his will This is the cause of many mischiefes as of excesse in apparell when they think their master not wise enough to prouide what is fit c. Now if they cannot thinke that what their master commandeth is so fit and profitable for him yet neuerthelesse they ought to yeeld obedience this caueat obserued that they may make known their mind vnto their masters with mildnesse and reuerence So did Ioâ—b 2 Sam. 24.3 4. wherein hee did not sinne For a man that is in authority may sinne in commanding and yet hee that is in subiection not sinne in obeying the command because the thing being in it selfe lawfull the sinne râ—spects the minde of him that commands as the numbring of the people Dauids proud minde For hereby a seruant shewes his hearty obedience the more plainly when hee yeeldeth râ—adily to that which is contrary to his will 2 This is a speciall meanes to preserue peace and loue Contrary to this is peremptorinesse in seruants that will obey no further then themselues see reason The restraint of this generality is expressed in 4 clauses 1 As vnto Christ vers 5. 2 As seruants of Christ vers 6. 3 Doing the will of God ibid. 4 Seruing the Lord verse 7. All which imply in the generall that seruants obedience to their masters must be such as may stand with their obedience to Christ For 1 Christ is the highest master 2 To him we are to giue the last account of all our actions 3 His fauour must be preferred and his wrath and vengeance must be feared For more particular application of these generall grounds 1 If the master command any thing that Christ forbids the seruant is freed in this case he may not obey for this are Sauls seruants commended 1 Sam. 22.17 and the midwiues Exod. 1.17 and Ioseph Gen. 39.12 And if a King is not to be obeyed in such things much lesse a priuate man For masters heerein goe beyond their commission and so lose their authority and are not to be obeyed no more than a Constable or Sherife c. that goe beyond their office Heere neuerthelesse this caution is to be noted that they be not peremptory but 1 That they be sure that God commands the contrary to their master 2 That with all reuerence they shew their master his errour by the word of God and to perswade him not to command them that which is contrary to it before they absolutely refuse to obey Contrary to this is men-pleasing when as seruants care is so to please their master that they respect not God as Do eg 1 Sam. 21.18 Mat. 2.16 Dan. 3.20 neither are there so wicked masters but they shall finde such men-pleasers as will execute their will and command but what the iudgements of God are vpon such we may see by the example of those Dan. 3.22 Obiect The Apostle Titus 2.9 willeth seruants to please their masters in all things Answ 1 Men must be pleased in those things that belong vnto
â—xtent The parts of it are partly negâ—tiue partly affirmatiue Negatiue that they do not any thing of their own heads without or against their masters knowledge and consent for seruants during the time of their seruice are their masters goods and so are all their actions to be done not for their owne but for their masters profit and therefore good reason that hee should haue the guidance and direction of them Againe the masters will must be a rule and direction of all their actions and therefore did Abrahams seruant enquire the meaning of his master Gen. 24.5 Therefore the cares of seruants were boared thorow to signifie that their eare must be alwaies attentiue to their masters will More particularly this duty is seene in these points 1 Seruants are not to goe abroad about their owne businesse without the consent of their master Contrary was the practice of Gehezi going out after Naaman vnknowne to his master 2 King 5. 2 They may not enterprize and goe about their masters businesse without his direction doing that worke that likes them best Prou. 31.15 For it is the masters duty to allot vnto seruants their worke as well as their meat Contrary is when seruants will be their owne choosers â—s happens where there be many seruants and also thaâ— practice of many who are so selfconceited that they thinke things will neuer well succeed vnlesse they be â—one after their own head True it is if they be more 〈◊〉 as it doth so happen many times then their 〈◊〉 theâ— maâ— meekely aduise them as Ioab did 2 Saâ— 2â— 3. But if they will haue their own mind they must doe iâ— as the Kings word preuailed with Ioab ver 4. 3 In the time of theiâ— seruice they are not to marry without their masters consent So masters did giue wiues vnto their seruants Exod. 21.4 Contrary is the practice of those that doe take the aduantage of the law and marry themselues of purpose to bee free and to defraud their masters of the rest of their time 4 In disposing of those goods that doe belong vnto thâ—ir masters they may not giue away any thing foâ— charitable vses without their consent 5 Being hired by them they ought not to hire themselues vnto any other without their full free consent Iacob hauing serued out his time did neuerthelesse tarry with Laban still hee being vnwilling to let him depart Gen. 30.26 27 28. So farre was hee from going away without his consent And whereas chap. 31. ver 20. hee went away priuily 1 hee had the charge oâ— God to bee gone 2 His time was out Howbeit this practice of Iacobs is not iustifiable neither can be alleadged for imitation in seruants For seeing Iacob had Gods commandement for to goe away and his promise for safety in his iourney ver 3. why could hee not haue had his departure knowne to Laban whose wrath hee needed not to feare God being as ready to haue deliuered him from the danger thereof then as hee did afterwards verse 24 Contrary is the practice of lewd seruants who runne away from their masters like Shimies seruants 1 King 2.39 and as Agar Gen. 16.6 If their masters be cruell they must doe as the Angell counselled Agar verse 9. submit and humble themselues see 1 Pet. 2.18 The affirmaâ—iue part of obedience is that they be willing and ready to doe whatsoeuer their master will haue them doe This is the truest marke of hearty obediâ—nce for the former may many times arise of fullennâ—sse This must be manifested 1 In regard of the masters command that hee hauing a power to commâ—nd the seruant ought to obey doing that which hee râ—quireth readily and willingly without pretending excuses or enquiring a reason of what hee commands Math. 8.9 which example belongeth to all seruants Samuel who was in a manner Eliâ—s sâ—ruant when he was called by â—od hâ—e supposing it had beene Eli went vnto him a second and a third time albeit the time were vnseasonable thaâ— Eli had at first told him he called him not which might haue beene an excuse not to haue come a second and a third time 1 Sam. 2.6 c. Abrahams seruant questions not about the difficulty of that long iourney which he was to take by his masters coÌ„mand Gen. 24.4 Eliahs seruant goeth to the top of the hill seuen times although hee saw nothing till the seuenth 1 King 18.24 The plow-man that hath laboured all day doth neuerthelâ—sse first serue his master when hee commeth home before himselfe do eate and drink and take his rest Luk 17.7 All to shew that he must not be wâ—ary nor take vaine excuses and pretences for not doing his masters command but do it he ought although it seeme neuer so much without reason vnto him Contrary to it is the disobedience of seruants to their masters command and euen then most commonly when they haue no need of them Iob 19.61 like vnfaithfull Zâ—ba 2 Sam. 19.26 This is a most foule offence in seruants and of all others doth most prouoke their masters seeing that hereby they in their hearts doe plainely deny his authority ouer them 2 In regard of his instruction tending first to their â—emporal good as of prentizes and such as are coÌ„mitted vnto others onely for this end that they may learne their trade For 1 The master being bound to teach them they are likewise bound to learn and to follow his directions 2 This is the end why they were placed with them 3 The benefit and profit is great for hereby they come to liue of themselue another day c. Contrary is the practice of idle dull and heauy seruants that regard not their masters teaching who care not so they may weare out their yeeres though at the end of them they haue not learned their trade heereby shewing themselues enemies to thâ—ir masters in discrediting them to themselues by depriuing themselues of a meanes to liue heereafter and to their place wherein they are vnprofitable members 2 To their spirituall good that as it is the masters duty to instruct his seruants in the feare of God so must they hearken vnto him Ioshua had such seruants else hee could not haue said I and my house will serue the Lord Iosh 24.15 Such were in the family of Priscilla and Aquila Rom. 16.5 So Philem. verse 2. The Rulers seruants beleeued vpon their masters relation although they were with him when Iesus spake the word Iohn 4.53 The necessity of such instruction as also the vnspeakable benefit that ariseth hence should moue seruants to the performance of this duty But wee see the contrary in almost all seruants who of all others will not bee seruants to religious men such as are all naturall men who are more ready to follow the Diuell and those that beare his Image than God and such as carry the Image of God And it is a common complaint that prophane men haue better seruants and haue their worke better performed than godly