An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...

AN EXPOSITION VPON THE FIFT OF IOHN. (Book John 5)

IOHN 5. VER. 1, 2.

After this there was a feast of the Iewes, and Iesus went vp to Ierusalem.

Now there is at Ierusalem by the sheepe-market, a poole, which is called in the Hebrew tongue Bethesda, hauing fiue porches.

THe foure Euangelists doe write the historie of Christ, which is of 4008. whereof 3974 are brief∣ly passed ouer in his pedegree beginning at Adam, Luke 3. So that there is 24. remaining: And or these about 30. hespent in pri∣uate, the other foure in his pub∣like ministerie.

This Harmonie was first diuided into sixe parts:

1. From the beginning of the Gospell to Christs bap∣tisme.

2. From his baptisme, which was his installation into his ministrie, to the first Passouer, when hee began to ma∣nifest himselfe plainly.

3. From the first Passouer to the second.

4. From the second to the third.

5. From the third to the fourth.

6. From the fourth to his ascension.

This present history is the first history of the third part of the Harmonie, and of the second yeare of Christ his publicke ministery.

The reason why wee doe end the first yeare with the former History of Matthews calling, and begin the second yeare with this, is

Because there is no History recorded after the former, but some circumstance moueth vs to thinke it was done after this Passouer.

2. That circumstance which is set downe, Mar. 3.23. sheweth that story to be after this Passeouer: for corne was then ripe, which was about Pentecost , and therefore after the Passouer, which was about March: and that is the meaning of Luke, when he saith, Chap. 6.1. the second Sab∣bath after the first, viz. the Passeouer.

But here a question may be moued concerning Mathew his entertainment of Christ, which seemes to haue beene presently after his conuersion.

Answ. If we consider the circumstances, we shall finde it otherwise; for Mat. 9.18 it is said, While Christ spake these things &c. namely, while he was reasoning and di∣sputing with the Pharisees & the disciples of Iohn concer∣ning companying with Publicans, and fasting, Then came Iairus the Ruler ••nto him. Now he came not till a long time after this passeouer, as appeareth by Marke. 5. and Luke. 8. as we shall shew when we come to speake of it, and therfore it followeth that the feast of Mathew, vp∣on occasion whereof that dispute arose, was not till after this time.

But why then is Matthew's calling and his feast both

ioyned together by the Euangelists?

Ans. 1. There is no necessary connection.

2 It is because of the matter, which, concerning o••e man, is also set downe together. So Iohn his imprison∣ment and beheading are put together: though hee were long time in prison before he was beheaded.

This History in generall sheweth what Christ did at the Passouer in Ierusalem the second time of his comming thither: and it containeth,

1. A famous Miracle, from the beginning to ••he fif∣teenth verse.

2. A disputation vpon it, unto the end of the Chapter. In the Miracle are these branches.

1. The time. 2. The place. 3. The Party cured. 4. The occasion. 5. The manner of working. 6. The manife∣station of it to be a true Miracle. 7. The effects.

1. The Time is set downe indefinitely: There was a feast of the Iewes: whereupon some doubt is made what Feast it was. Some say it was the feast of T••bernacles, and some Pentecost. But to omit the answering of their rea∣sons, which themselues confesse to be but coniecturall▪ it will appeare plainely that this was the Passeouer. Iohn 2.14. there is mention made of a Pass••ouer, after which Christ preached in Iudaea, and there ••e passed ouer the Feast of Tabernacles and Pentecost. For Ioh. 4, 55▪ Christ saith there were foure moneths to haruest, which was about our Whitsontide: therefore Christ spake that betweene December an•• Ianuary, and the feast of Tabernacles was in September: and so Whitsontide or Pentecost was past long before.

Moreouer the Passeouer is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a propri∣ety, a ••ea••t, thirteene times in the new Testament; by the Euangelists twelue times, and once Act. 18.21. and it was the principall feast, because it was the first, and was instituted for the remembrance of the greatest benefite, and also was the most liuely type of Christ his sacrifice.

Now in that Christ went to Ierusalem to celebrate his

Passeouer, we learn, That Christ was conscionable in kee∣ping all the ordinances of God, and that according to the m••nner prescribed by God. He went to Ierusalem, and kept not this feast in Galilee: wherein wee ought to imi∣tate Christ.

2. The occasion in generall is laid downe, v. 6. in which we ••ay consider these parts. 1. The place. 2. The party cure•• 3. The occasion it selfe. 4. A conference that Christ had with the man.

1. The place is described, 1. By the situation of it. 2. The name. 3. The roomes of it. 4. The company.

1. Th•• Situation in generall is in Ierusalem, a famous City, wh••ther all the Tribes resorted thrice in a yeare, as also the dispersed Iewes among the Gentiles, and more∣ouer many Proselites of all nations.

Doct. God doth by his wisdome and prouidence so dis∣pose of his great workes, as they may be most famous: thus he sent th•• holy Ghost, Act. 2. when such a multitude of all nations were come vp to Ierusalem, &c. so were the Churches plan••ed first in most famous Cities, as Co∣rinth. &c. For first, hereby Gods Name comes to be more known, & he gets the greater glory: secondly, the Church is the more edified.

In Particular it i•• noted to be by the place of the sheepe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some vnderstand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 market, some say the sheep-gate; wh••ch is most probable, because mention is made of such a gat•• nigh the Temple, Neh. 3.1. where the Seuentie translate ••t so, vsing the same word. How∣soeuer, it was a place where sheep were kept for sacrifice. And this sheweth the reason why there was a poole there, viz. to wash and water the sheepe that were brought thi∣ther: which was done in a pious and religious respect to the sacrifice of God, although afterwards through coue∣tousnesse it grew to such excesse, that they did sell for gain in the verie Temple. And thus should they that haue au∣thoririe be carefull to prouide such things as are fit in the Church &c. for the setting forth of the worship of God.

2 The Name: Bethesda, a house of pouring out; wher∣by it should appeare, that the poole was not of standing water, but such as came running in, in great abundance from some Spring head: but in the Syriack it is called Bethehesda, by adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it is a vsuall thing in transla∣ting of such words as haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in them, into Greeke, to leaue out that letter. This signifieth a house of mercie; which name might be giuen vnto it in remembrance of this gra∣cious worke of the Lord, in giuing such vertue to this water: and this shewes the care of the people, to retaine in memorie the workes of the Lord. Thus did Abraham, for the sauing of his sonne Isaac, Gen. 22.14. and Iacob, Gen. 28.19.

3 The Roomes. Fiue Porches or Galleries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it signifieth a spacious place to walke in. These were made for the reliefe and good of those poore people, that they might be drie from winde and weather, because they were to tarrie a great while before they could be healed; and according as the number of them did increase, so they builded mo porches. There were fiue porches. This is re∣corded as a commendable worke of charitie, for our imi∣tation, that God hauing giuen vs abundance, we should in thankfulnesse to him, and charitie to relieue them that want, bestow something on the poore.

Vers. 3.

In these lay a great multitude of sicke folke, of blinde, halt, and withered, waiting for the mouing of the water.

Vers. 4.

For an Angell went downe at a certaine season into the poole, and troubled the water: whosoeuer then first after the troubling of the water, stepped in, was made whole of whatsoe∣uer dise••se he 〈◊〉〈◊〉.

FOurthly, the companie which was there: which is described, first, by their number, secondly, their condi∣tion, thirdly, the end of their being there.

1 Their number is expressed, when it is said that there

was a great multitude: which shewes, that in those dayes they were many whom the Lord scourged, and laid his heauie hand on them; as may appeare by this, and also in that notwithstanding Christ did daily cure so manie, yet still many more resorted vnto him.

This came to passe, first, because of their owne sinne, se∣condly, for the manifestation of Gods power and glorie now at the comming of Christ: thirdly, that it being a thing so common, euerie one might the better apply it to himselfe, and take notice of his owne condition.

2 Their condition: their distr••sses are here said to be of foure kinds; there were, first, sicke folke, weake and feeble persons, such as were vnable to helpe themselues, and so weakned through sicknesse, that they were past or∣dinarie cure; secondly, Blinde, thirdly, Halt, fourthly, Wi∣thered. all which diseases could not be cured by ordinary meanes.

This is first, to shew that this cure was miraculous, se∣condly, hereby God would pull downe the pride of the Iewes, that euen in the middest of their glorious citie, such a companie of distressed persons was to be seene, as a spe∣ctacle of their own condition; which vse we are to make of the sicke that are amongst vs: thirdly, it shewes the great goodnesse and pitty of Christ, that he would come a∣mongst them. which teacheth vs also not to cast our eyes asquint vpon poore sicke persons, but rather to goe vnto them, if we haue any meanes of helpe; like the Samaritan.

3 The end why they lay here, which was to wait for the mouing of the water: and the reason of this end is in the fourth verse, that by stepping into the water at such a time, they might be cured.

Hence we learn, That they who were dist••essed in body, had a care to vse the meanes of recouerie. So we see when Christ did manifest himselfe to haue diuine power to cure diseases, how all such as were sick resorted vnto him; and the reason was, because they were sensible of their bodily diseases. To apply this to our spirituall diseases, this con∣demnes

vs, that we being sicke and dead in sinne, doe not yet regard the meanes of cure.

The reason of their wayting, set downe vers. 4. contains the story of a great miracle; whereof there are two parts, 1. the meanes of working this cure, which was, troubled water. 2 the meanes of attaining to it, viz, the step∣ping in.

In the meanes of working this cure, first, there was wa∣ter vsed. Hence, to omit the allegories of some vpon this place, why water is here vsed, in generall we may learne, That God doth vse meanes in the working of his extraor∣dinary workes. Not but that he could doe them without meanes: but it so pleaseth him to vse them, for the triall of our obedience. and it teacheth vs to bee carefull, in the vse of all meanes that God hath appointed for the effe∣cting of any thing. Secondly, it was Troubled water. Now troubled waters are not wholsome, and good for cure as cleere waters are; but this was ••o 〈◊〉〈◊〉 Gods ••x••••aordina∣rie power, and that the cure came from him, not from the water. Hence the Doctrine is, That God can make any meanes powerfull for the effecting of that which hee will haue done; yea, though the things bee neuer so vnlikely and contrary: as wood to bring vp iron, 2. Kings 6 6. Salt to make water sweet, 2. Kings 2.21.22. Clay and spittle to cure the blinde.

For the worke is only from the Lord, and not from the meanes: but God doth it to draw our minds from the meanes, to the consideration of a higher author. Where∣fore we are not to tye Gods power vnto the meanes; or in those meanes that God hath appointed, to dispute of the fitnesse and goodnesse of them, as Naaman did.

To apply this to the meanes of saluation, it teacheth vs to consider the ordinance of God, and not the weaknesse of the meanes. The want of which consideration made both Iewes & Gentiles to stumble at the Gospel of Christ, and not to r••ape that benefit by the ministery of the Apo∣stles as otherwise they might.

3. The Cause of the troubling of the water is here ex∣pressed to bee an Angel. Some reade the text, an Angel of God; but that he was so, is plainly implyed by this diuine and good worke whereabout hee was sent. Many questi∣ons are here moued about this Angel; which seeing they are but curiosities and meere coniectures, wee will omit. In general we may learn, That God hath made these glori∣ous Angels to be his ministers for the good of men: so are they called ministring Spirits; and so we reade they were sent from time to time to the children of God to comfort, to defend them, &c.

But a particular reason of the sending of an Angell here, was that they might know, that the vertue to cure came not from the goodnesse of the water, but that it was a di∣uine worke, seeing that the water could not cure till the messenger of God from Heauen was come.

2. It was for the honour and glory of God to haue such glorious messenger••.

3. This was a great honour which God doth to men, in sending Angels to them; which should teach vs to respect this honour, and by way of gratefulnesse to honour him a∣gaine, by hauing our hearts filled with an holy admiration of Gods great workes, as Psal. 8. and yet take wee heed of giuing this honour due to God vnto the Angels, a sinne whereunto we are much subiect, Col. 2.18.

4. The Time when this water was troubled is indefi∣nitely set downe, [at a certaine season.]

Quest. A question is made, whether the time were set and fixed when the Angel did come downe; as at euery so∣lemne Feast, or on the Sabbath day, &c.

Answ. There was no set time, as appeares, first, because there were so many continually waiting for the mouing of the water; which they needed not to haue done, seeing they might haue come at the set time onely. Secondly, be∣cause there was a signe giuen of the Angels comming downe, viz. the water was troubled, which needed not, if they had knowne that hee did come downe at a certaine

howre. Thirdly, the long time of their abiding and waiting here, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated season, implies no certaine time, but is indefinitely taken here, and so vsed in many other places.

The reason why this was vncertaine is, that they might wait, which thing they did. So must wee, seeing the Spirit bloweth where it listeth, attend still vpon the preaching of the Word, because if one time we find not comfort, another time we may, so that we ought to come still. The like must we doe in all things, whereof the season is kept close vnto the Lord, and vnknowne to vs. So much for the meanes of working this cure.

2. The second point, is the meanes of attaining vnto this cure; which was Stepping into the water. And this is ampli∣fied, First, by the Restraint, he onely was cured that first stepped in. Secondly, by the issue and effect of it; he was made whole, &c. The water was the meanes wherby the cure was wrought, and they that would bee cured must steppe in. Hence the Do∣ctrine is, That they that obtaine a blessing must vse the meanes: Act. 27.32.

Now in temporal things al men are ready to vse the meanes of obtaining any good: but in things spirituall, wee all stum∣ble and faile. Wherefore seeing God hath appointed his Word and Sacraments the meanes for our saluation, we ought to be concionable in the vse of them. And whereas many flee vnto Predestination, that they need not vse the meanes, seeing if God haue elected them, they shall be saued; we must con∣sider, that God, who chooseth vs vnto this end, hath ordained meanes to bring vs vnto it. Neither doth this vse of the meanes withdraw our hearts from depending on the prouidence of God, but in a moderate vse of them, our hearts are more lifted vp to the consideration thereof.

The Restraint stands in this, that but one was cured at once, he that went in first: not because God was able to cure no more, but first, to shew, that the vertue came not from the wa∣ter, but was in the will of God. Secondly, to cause thē to striue to goe in first. Thirdly, to shew, that this was not so much for

a corporall good as for a spirituall or to draw their mind to consider of his power and presence among them. We may here apply this to the meanes of saluation, that as there was here a strife to enter into the water: so in vs there should be a strife after the Word of God, and an endeauour to follow it, as it was in Iohns time, when the kingdome of Heauen suffered violence, But the instruction that naturally ariseth he••ce, is this; That meanes are not further powerfull, then God doth giue a blessing vnto them. So here, it being the will of God that but one should bee cured, he that came in after the first found no helpe, the water was but common water to him. So the Sea that was a wall to the Israelites, drowned the Aegypti∣ans. So 1. Cor. 3.7.

For although God haue appointed the meanes, yet he still retaines his power ouer them. And without the will of God, the creature is neither willing, or able to doe vs good.

Wherefore in the vse of the meanes, let vs pray to God for a blessing, and depend on him, not doting vpon the meanes, as Asa did on his Phisitions.

Yet further, in this Restraint obserue also an extent: for although but the first were cured; yet whosoeuer this First were, and of whatsoeuer disease he were sick, he was certaine∣ly cured, which shewes.

That God in bestowing of his gifts, is no respecter of per∣sons. And the reason, for that the ground of his workes is in himselfe; and from his owne goodnes, and not from any thing in man. Which may serue for an Incouragement to all to come to God.

The Issue, or effect may be considered, first, in it selfe; 2. in the Extent.

The former is; That he that stepped into the water was surely cured. Whence in generall ariseth this Doctrine: That a right vse of the meanes appointed by God, and vsed in that manner that God hath appointed, shall assuredly be effectuall as appeares by the example of Naaman: and the blinde man whom Christ bad goe and wash.

Reason is, because Gods honour and truth is herein ingaged hee hauing promised so much. Wherefore wee may rest on it.

Obiect. But many heare the Word and reape no benefit by it.

Answer. It is because they heare it not as they ought. For nor he that went into the water, but hee that went in first was cured: so they only receiue profit by the word, that heare it attentiuely and reverently, and mixing it with faith. Hebr. 4.2.

Wherefore this is a rule, That if the meanes be not effectual, we faile in the vse of them.

The Extent is, that they were cured of whatsoeuer disease they had.

Doct. God is able to cure all disseases. Which is a matter of consolation to vs whatsoeuer our distresse bee.

Now for the Manifestation of this to be a true miracle, these circumstances may be alleadged: First, that the water was troubled, and so not so fit for cure, as cleare water. Secondly, that this was wrought by an Angell comming downe from Heauen; which shewes it to be a diuine worke. 3. That the cure was restrayned only to that time; which shewes, it was not naturall, seeing nether before, nor after, it could worke the like effect. 4. that none but the first could be cured. 5. that all diseases, whatsoeuer they were, were here cured. All which shew it to be a true miracle, and also a great miracle, and also a great miracle, the like whereof we doe not read recorded, and it is wonder that there is no where mention made of it but only in this place. By it we may consider of the goodnes of God toward his people the Iewes; who were now without a Prophet, and so had continued a great while before the com∣ming of Christ, to the end, that their mindes might be the more raysed vp to looke vnto Christ. God therefore for a token, and euidence of his presence among them, that hee was yet their God, and that he had not reiected them, giueth vnto them this extraordinary miracle, and that in the City of Ierusalem, that all might the better take notice of it. 2. God wrought this great

worke for a confirmation of the true worship of him.

Doct. So long as a People doe remaine the people of God, he alwaies giues some signe of his presence amongst them.

Vers. 5.

And a certaine man was there, which had infirmitie thir∣ty and eight yeeres.

WE are now come to the 3. Part of this miracle, viz. the Party endured who is set downe indefinitely to be a certaine man. Secondly he is described his condition, that he was diseased 38. yeeres.

In that he is only called a certaine man, it implies, that hee was a man of no great name or note, but that he was a poore man; as also appeares, in that he had layne here so long with∣out helpe; for if he had been a rich man, he might haue hired some to put him in. Yet Christ makes choice of this man, to shew his power on him. Which shewes the freenesse of his grace: a point often noted.

Moreouer of all the company that was here, he made choice of one onely to cure him: which he did, First, because it was sufficient for him to shew what he was able to doe vpon one as well as vpon many. Secondly, that it might be an encourage∣ment to others to seeke vnto him. So that if no other but this man were here cured, it was their owne fault, in not comming vnto Christ. For we neuer read that he refused any that came vnto him for helpe and comfort. Thirdly, to shew that he was bound to none, but what he did, he did voluntarily, and so he chuseth a poore man, one that deserued least.

Here we are to take notice of Gods dealing, how he be∣stoweth his fauour but vpon few, in respect of the multitude: as in the Deluge. So of many thousands that came out of Aegypt, two only entred into Canaan: of foure grounds that receiue seed, only one bringeth foorth fruit. See Math. 20.16· many come to the word, but few are cured by the ministery thereof. Neither let me here expostulate, and contend with God, for it is Gods goodnes that he hath appointed meanes, and that hee

doth make them effectuall to any. And so that may be answe∣red to them, that Christ doth, Matth. 20.15. 2. The conscien∣ces of wicked men shall tell them, that they haue not done all that which they might, and haue not vsed that ability which God gaue them to doe good. But for those on whom God sheweth fauour, who are conuerted by the word, this is, First, to magnifie the goodnesse of God, that but of a few it hath pleased him to make choice of them. Secondly, to catch them to honour God, who hath so much honoured them by a godly life, and not to be like vnto the multitude.

The Condition by which this man is described, is, that hee had an infirmity 38. yeeres. &c. If the circumstances be consi∣dered, we shall say that he was of all the company one of the most miserable; First, in that it is sayd, he was diseased; that is, as the originall signifieth, the disease had so long growne vpon him, and so much infected him, that he was vnable to helpe himselfe. Secondly, in that it is sayd, he was [in] this weake∣nesse; that is, the disease had ouer-whelmed him, and wholy possessed him in all parts. Thirdly, in that he found no helpe at all to succour him. Fourthly, that to his disease there was added pouerty; and pouerty ioyned with sicknesse makes it much the more grieuous. Fifthly, The continuance of it, that he had been sicke 38. yeeres, shewes the greatnesse of his mi∣sery.

Doct. Christ makes choice of the most wretched and mise∣rable to succour them: a point to be obserued in most of his miracles. Which hee doth for the magnifying of his mercy both in it selfe, for the greatnes of misery doth amplifie the greatnes of mercy. 2. And also in the apprehension of the party helped that he may the more highly prize and esteeme of it, and the more gracefully accept of it as Paul doth, 1. Tim. 1.13

Vse. To teach vs that the greatnes of our misery should be so farre from making vs doubt, and despaire of succour, as ra∣ther to minister to vs hope to be releiued of our misery, being a fit obiect for Christs mercy to work vpon.

Now although this man had lien a long time in this disease, yet at length the Lord sent him helpe. Hence we learne. That

though the Lord suffer men a long time to lie in misery yet at the length he affordeth them comfort and releife. This man was sicke. 38. yeeres; the woman with the bloody issue 12. yeares; the woman bound by Satan 18. yeares: the blinde man, Ioh. 9. till he came to mans age, as Vers, 21. so the Cripple Act. 4.2. yet all cured. The captiuity was 70. yeres, yet at length they returned: 2. Chron. last. Ezr. 1. Abrahams seed in bondage 400 yeares, yet at length deliuered. So Satan hath beene let loose now 600. yeeres Reu. 20.7. yea, the Church hath almost 6000. yeeres been in continuall warfare; yet shall at length tri∣umph in heauen. The reason why God doth thus dispose of it, is; First, in regard of himselfe, that his power, and glory, and mercy may be the more manifested: as Ioh. 9.3. and 11.4. Secondly in regard of man, for the triall of his patience: for the continance of a misery doth more trie a mans patience then the Weight of it.

Neuerthelesse, God doth send helpe first, to manifest his wis∣dome care and prouidence, that he doth not forsake and forget them though he haue deferred to helpe them. Secondly to minister comfort to those that haue long been in misery, when they shall see others in like case comforted.

Vse, is not to be discouraged, because of the long continu∣ance of our afflictions; but that we consider, that their is some end or other, why the Lord doth deferre to help vs. And that God herein aimes at our good, as well as his owne glory that hereby he will haue our hearrs purged, our mindes weaned from the world, and desire of heauen more increased: so that the issue and fruit of our affliction shall recompence the grie∣uousnesse of it. If this man had been cured, before he had not come to that knowledge of Christ and so to remission of sins as now he did; as Vers. 14. wherefore we must wait on God with patience: Hab. 2.3. and vphold our selues, First by faith beleiuing that God doth herein deale with vs as a wise God, and a mercifull father. Secondly by Hope to strengthen our faith and to make vs looke for both present assistance in trou∣bles, and future deliuerance from them.

Vers. 6.

When Iesus saw him lie, and knew that he had been now a long time in that case—

THe fourth part of this miracle, is the Occasion here layd downe, consisting of two branches: First, Christs sight of his present misery. Secondly, his knowledge of his former e∣state.

From the First, this Doct. ariseth, That the sight of our mi∣serie, is a motiue to stirre vp Christ to compassion toward vs. Which ought to minister vnto vs a further ground of patience and comfort in afflictions: a point heretofore often noted in Christs miracles.

From the second, that Christ did only see his miserable e∣state, but did also take notice of the circumstances of it, or that he had so long continued in it, we learn; That Christ is not ig∣norant of the circumstances of our misery, the time, the kinde, manner and measure as Luk. 13.16. Exod. 3.7. This is ano∣ther ground of great comfort that howsoeuer the greatnes of our misery be vnknowne to men, yet it is all knowne to God, who doth accordingly pitty vs.

Vers. 6.

— hee saith vnto him, Wilt thou bee made whole?

Vers. 7.

The impotent man answered, Sir, I haue no man, when the water is troubled to put me into the Poole: but while I am comming, an other steppeth downe before mee.

THese words containe the fifth part of this miracle, viz. the Preparation to this miracle. How Christ prepareth this man, and the rest there present, to the obseruation of the mira∣cle, it consists in a conference betweene Christ and the man. Wherein obserue, First, Christ his Question. Secondly, The mans Answere.

Christs Question is, Wilt thou be made whole? a strange que∣stion, may some thinke. For did not the man come hither for

that purpose? and was Christ ignorant of that, or doth hee speake it to gall and vexe him. No, but for these reasons:

1. To shew, that it was not in this mans power to heale himselfe; that be did it not voluntarily; that he lay so long heere, but of necessity, because no man would helpe him.

2. To worke in him a desire of cure, and likewise a hope to haue some helpe of Christ.

3. To moue the partie himselfe to attend this worke that he meane to doe vpon him; as also to moue the rest of the company, and those that were present to mark it. For they would thinke: Surely he meanes to doe some thing, that hee doth aske him this question.

4. To shew indeed that he did take compassion on him, and did commiserate his estate.

5. To manifest his owne preuenting grace, in that Christ sought him, before he thought on Christ.

From all these doe arise seuerall instructions: as

1. That they who by necessity, by the hand of God, are brought into miseries are especially to be pittied; and not such as for a little ease doe make themselues miserable, as doe many beggers.

2. That they who are brought to a sight of their misery, and a desire and hope of comfort, are fit to receiue ease and comfort from Christ.

3. That Christ so ordered his great workes as most may take notice of them; and so we are to attend to the workes of God, that they be not lightly ouerslipt.

4 That knowledge of our miseries workes compassion in Christ.

5. that Christ thinkes of helping them, who thinke not of seeking of succour from him. See Esay 65.1. This is to be obser∣ued of vs, because it is verefied in the conuersion of euery one of vs. As in the conuersion of Adam; God sought him, when he fled from God: so it is euer since: And this is to the end that we may giue all the praise of our conuersion to him.

In the Answere of the man we note 1. The title He giues vn∣to

Christ. Secondly, the substance of his Answere.

1. Sir: A word giuen to men in occasion of speach, argu∣uing, First, a reuerence that he gaue vnto Christ. A point im∣mitable of vs, because Christianity doth not ouerthrow ciuilty, but establish it; especially, this is to bee vsed when a kindnes is offered; for this is a signe of gratefulnesse, and the contrary of Ingratitude; as of Nabal to Dauid.

2. As this shewed his reuerence, so it argueth his ignorance of Christ, that he knew him not to be Christ; if hee had, hee would haue giuen him another title like Nathaneel, Ioh. 1.49. and haue desired helpe of him rather, then shewed the reason why he was not helped before, as now he doth.

Doctrine. Ignorance of Christ his Power, his Goodnes, his Nature and Offices, make vs backeward, and carelesse in see∣king those good things at his hands, which otherwise we might receiue; Ioh. 4.10. for knowledge is the ground of all other graces, and without this we neuer seeke for them. Which con∣demneth the ignorance of men, and teacheth vs to labour after this grace.

2. In the Substance of his answer consider, First, that al∣though this man had a long time lien here in great misery, yet hauing now occasion to speake of it, he murmures not against God, he is not bitter, hee enuieth not those that went in before him, but only maketh a plaine narration of the matter; which shewes his patience, otherwise then many, who if they finde no helpe will fret and fume, accuse both God and man, &c. an ex∣ample of such murmurs: see 2. King. 6.33.

2. Marke the reason that should moue him thus to declare his case vnto Christ, it was, First, because he had a desire that Christ should helpe him into the Poole. Secondly, for that hee hoped that Christ would doe so. So that all this while hee thought of no other meanes of cure, but of the Poole. Where hauing seen many euidences of Gods power in curing of other, his minde is fixed vpon it, only tying, the power of God vnto this water, and not considering that he was able to cure him by other meanes. So the Israelites, Psal. 78.20. and hence this is the fault of most, That we tie Gods power to those meanes

that he ordaines. Whereas we should account of them but as of particular euidences of Gods Power in generall, where∣by he is able to make other meanes effectuall.

More distinctly this answere doth set forth vnto vs. First, the inhumanity of the Spectators and inhabitants about this place, that none would vouchsafe to helpe this poore man, so long and pittifully distressed to put him into the poole; e∣specially this being a place besides the Temple: whether the Scribes and Pharises, who made such pretence of Piety, did day∣ly resort: yet see what want of charity there was in them, which shewes their pietie was but hypocrisie. And we see that Christ doth many times taxe them of crueltie. So in the Parable of the Samaritane, Christ saith that it was the Priest and Leuite that were vnmercifull.

2. This shewes the desire both of the man himselfe, and also of all the rest; that is, to be cured by the water; and for this cause, there was a great strife among them to goe in first. The like desire and endeauour should be in vs after the spiritu∣all 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 hi∣therto and I worke.

THe effects that followed vpon the miracle was, 1. In re∣gard 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 de∣clares 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 here∣in 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 autho∣rity this man had done it; and of whose Diuine Power th••y had so many euidences, it shewes plainly that the former came from malice, and not from any religious care of the Sab∣bath. 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 Religi∣on, yet their secret malice doth oft breake out in treasons, re∣bellions, &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 particu∣larly 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 commen∣dable, 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 Hun∣ters, 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 superstiti∣on and ambition. Vse is, that we doe looke for the like, endu∣ring 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 vn∣satiable 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 supersti∣tion, 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 sha∣dowes, letting goe the substance: and also the danger of it, making men eager persecutors of such as doe allow of their in∣uentions. Secondly, their Hypocrisie that they did so seuere∣ly 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 Chris•• 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 re∣gard of his Disciples, and of this poore man, who now began 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 Chri∣stianitie, 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 im∣ployed in gouerning and preseruing all things.

Hitherto] from the beginning of the World, continually without intermission vpon euery day, the Sabbath not excep∣ted. 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 bla∣med. 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 Gos∣pell of diuers kindes of Apologies that Christ vseth, taken some from one thing, some from another. Here he vseth an Apolo∣gy only proper to himselfe, drawne from great and high miste∣ries 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 ca∣uelled

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 re∣ueale 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 e∣quality betweene the Father and the Sonne. The branches of it are two; First, what the Father doth. Secondly, Christs like∣nes 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 him∣selfe· 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 sub∣stance with the father. Heb. 1.5.6· Ioh. 3 16. Secondly, As he is Mediator, God and Man, by reason of the personall and hy∣postaticall vnion of the two Natures: Luk. 1.32·35.

Vses to be made of this, are, First, That Christ being the na∣turall 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 mo∣ther that brings forth a childe and nourisheth it. This proui∣dence 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 fu∣ture 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 proui∣dence.

If any obiect: That many good things hapen vnto the wick∣ed, 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 de∣base 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 ef∣fects of both are one and the same. The Doctrine in generall is, That

Christ is equall with the Father. This himselfe plainely ex∣presseth vers. 19. and it is manifest in regard of the effects which are attributed to both ioyntly, as Heb. 1.2. touching the creati∣on; 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, Fa∣ther; and it shewes that he is to be worshipped as God the Fa∣ther. 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 a∣gainst 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 vnlaw∣full.

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, signifi∣eth

also to aske, or require. So that they asked of the Egypti∣ans 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 bon∣dage wherein they held them, that they should make them some recompence. Secondly the Aegyptians enioyed their la∣bour; and this deserued wages. Thirdly, They reaped much good by the Israelites, who builded them cities, &c. And there∣fore 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 de∣clareth vnto the people, that thus and thus was done in a visi∣on: 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 vp∣on 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 subie∣cting 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 abso∣lute goodnes and perfection of their nature that we should en∣deauour

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 ten∣ding 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 discoue∣ring 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 refu∣ted.

2. Obstinasy on the aduersaries part, who will not be bea∣••en downe.

This shewes a difference betweene those that seeke for truth in sincerity, and such as are of a gaine-saying, and cauilling spi∣rit. The one seekes the good of their aduersaries that they might know the truth as well as themselues, which makes them to deale with all meekenes and gentlenesse; vnlesse it be towards such as are willfull, and obstinate in fundamentall points of Religion; such indeed are brought to punishment:

but yet after many warnings, admonitions, and exhortations. But the other aiming only at victory and conquest, vse all vio∣lence; and if not in deeds, yet in words; vsing all violent and and bitter words, striuing only to maintaine a cause. As we see that Papists, Lutherans, Anabaptists, &c. doe in their writings: and generally the more men swerue from the truth, the more they goe from gentlenes, growing in heat and choler, to be bit∣ter and violent.

The Extent is, in these words. The more.] why? because Christ had more euidently mantained that which he did, and had now clearely manifested himselfe.

Doct. The more euidence is giuen to the truth by the defen∣dors of it, the more violent opposition is made against it by the enemies thereof. When Christ had wrought that great mira∣cle of raising vp Lazarus. We see how the Iewes persecuted him; Ioh. 11.47, 48, 53.

But especially, when he rose againe from the dead, how doe they bestirre themselues; by spreading abroad lies, by bribes, &c. Mat. 28.12, 13. This makes Papists more to hate Prote∣stants, then any other kindes of Religion whatsoeuer; because of that cleare light which they bring against their Idolatry. And here note a further difference betweene a meeke spirit and a contradicting spirit; the one considers the force of argument, and if it be a sure, a certaine ground they yeeld vnto it, albeit their Opinion were otherwise before; as Peter Act. 10.28. the other only labour to maintaine a cause.

The Causes are twofold: partly old matter; because he had broken the Sabbath, which is not to be taken simply, but in re∣ference to their conceit, who made this a pretence. Partly new matter; because he made himselfe equall to God.

Thus these aduersaries, though they haue new matter yet, they let not go their old hold. Euen as the Papists that stilbring their old threadbare arguments, besides their new deuises.

The new matter that they conceit to haue against him, is, that he blasphemed: First, In that hee made God his Father, Secondly in making himselfe equall to God.

But before we come to their erroneous conceits, let vs first

obserue some sound and orthodoxall points, which the Iewes gathered from the words of Christ, whereby we shall see, how they vnderstood his meaning aright. The

1. Is, That Christ did account God his own Proper Father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not a common Father, as he is to other crea∣tures.

2. That he was equall with God. And so though they were malicious enemies of Christ yet more truly did they obserue and conceiue his meaning, then many heretickes haue done.

3. A third is this▪ That he that vniustly makes himselfe the sonne of God is worthy of death. This is a sound collection and herein they go beyond the Papists in tolerating the Pope, who maketh himselfe God, taking vnto him his Titles, Attributes, and Authority.

All this serues to amplifie and aggrauate their malice, that thus perceiuing his meaning, and not being able to charge him with vntruth and collusion that he had at any time vsed, yet notwithstanding they would without any further triall, rashly accuse and condemne him of blasphemie, and seeke to slay him. Worse then Pilate, who hearing that Christ neuer sayd but truth, was afraid to meddle with Christ, when hee heard that he called himselfe the Sonne of God. Iohn 19.7.8.13.

Doctrine. Malice blinds mens eyes that they cannot search into the truth: but makes them condemne at the first what∣soeuer they thinke will make against them. As doe the Pa∣pists.

Vse, is to teach vs not to condemne any thing without full triall.

Vers. 19.

Then answered Iesus, and sayd vnto them, Verily, ve∣rily, I say vnto you, The Sonne can doe nothing of himselfe, but what he seeth the Father doe: For whatsoeuer things he doth these also doth the Sonne likewise.

IN this verse beginneth a confirmation of the former Apolo∣gy, with the Amplification of it vnto the end of the chapter. The whole Summe of all, is to shew, that Christ is the true Sonne of God, equall with the Father. We may obserue in it three parts.

1. Certaine Effects for the proofe of it, from the 19. to the 31. verse.

2. Certaine Testimonies to confirme it, from the 31. to the 40.

3. A reproofe of the Incredulity of the Iewes, from the 40. verse to the end.

The Effects whereby his Deitie is proued are, First, Gene∣rally propounded. Vers. 19. Secondly, Generally Repeated verse 30. And as they are generally propounded, so are they particularly confirmed from the 21. vers to the 30.

The Effects vers. 19. are laid downe, First, Negatiuely. Se∣condly, Affirmatiuely. The sonn•• can doe nothing without the father. And what the father doth, that doth the sonne. But be∣fore we come to handle these points, some generall instructi∣ons are to be deliuered out of the words before going.

1. In that Christ answered againe, we learne, That Christ still continues in his goodnes, though his enemies were more and more incensed and inraged against him.

Vse is, as for our Imitation; so for our comfort, that if Christ be of so long patience towards his enemies, how much towards them that loue him, though they offend often against him.

2. The Preface declares, First, the truth of the matter, Verily, verily. Secondly, the authority of him that speaketh it, I say vnto you.

Verily, &c.] This shewes, that it was not a matter that fell from him by chance, but that it was such a truth hee would

staid to it; a truth whereof he was sure and certaine.

I say vnto you.] a speech proper to Christ, who being the Sonne of God, might auouch a thing vpon his owne authori∣ty. Furthermore, theis shewes Christs earnestnesse towards the good of these men And Secondly, that was a matter of great weight and moment. Thirdly, that he was so farre from shrinking from the truth, because of their opposition, that hee is the more earnest in standing for it. Which should teach vs to doe the like.

Now come we to the meaning of the words·

The Sonne] the second Person in Trinity, &c.

Of himselfe] alone without his father, as separate from him, hauing no communication with him.

Can doe nothing] this implies not any restraint, or inability, but an absolute necessity and impossibility that the Son should doe any thing, which the Father doth not. So that this Implies a vnion in nature, and Essence; because though both haue abili∣ty of themselues, yet neither can doe any thing without the o∣ther. Whereas in nature, things therefore cannot worke one without the other, because they haue not ability in themselues, without the helpe of one another.

But what he seeth, &c.] This is spoken according to the ca∣pacity of the Iewes, it implies a taking of councell together, as Ioh. 1.18. Gen. 1.26. nor is it a word of speculation of Efficacy, implying a communication of knowledge.

For whatsoeuer thinges, &c.] Here are three points

1. The Sonne doth not only nothing alone without the Father, but doth ioyntly with the Father what the Father doth.

2. That this communication is not in some things, but in all things.

3. That as the Sonne doth the same things, so he doth them after the same manner, by the same authority, to the same end &c. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, likewise.]

So that here in this 19. Ve. is contained a proof of the equa∣lity of the Sonne with the Father, because the ioynt effects of both are one and the same.

The mystery and maine point here to be noted is,

That Christ is true God of the same essence with the Father, and euery way equall vnto him. Because, First, he can doe no∣thing of himselfe without the Father, but as he doth all things originally from the Father, so he doth them ioyntly with him. Secondly, yea he can doe nothing: implying a necessity and impossibility. Thirdly, because he is in the bosom of the Father. Seeing [saue what he seeth] the councels of his father and com∣municating him, which none but Christ hath done. Fourthly, againe what the Father doth, that he cannot but do. Fiftly, be∣cause this concurrence is in all things. Sixthly and lastly, hee doth euery thing after the same manner with the Father. All these shew an Identity, Samenes and Equality, between Christ and God the Father. Some illustrate this by examples, as if a thing burne, and cannot chuse but burne, and burne alwaies, we say, that it is fire: so Christ, doing diuine workes, and the same with his Father, and that hee cannot but doe them, and doth them after the same manner that his Father doth, hee must needs be God. Some Hereticke haue obiected against this place, that Christ doth these things by imitation; and this they say is, meant by [seeing and shewing.]

Answer. It is false, because he doth these things by the same authority and power, that the Father, hauing life and power in himselfe, as vers. 26. and because he doth them after the same manner that the Father doth.

As touching the Phrases of seeing on the Sonnes part, and shewing on the Fathers part: these are spoken, First, in regard of our conceit. Secondly, to shew the distinction betweene the Persons; the Father being the Fountaine of the deity, shew∣eth; and the Sonne, the second person, is sayd to see.

3. This may be interpreted of the humane Nature of Christ.

Vse. 1. Seeing Christ proues his equality with the Father, in regard of the effects common to both, we must learne to ac∣count of all things done and spoken by Christ, as done and spoken by God the Father; and so to giue credence, reuerence, and obedience accordingly to the same.

2. As to account of the doing of Christ, as done by God,

so likewise when we behold the workes of God the Father; as the frame of the World, and the things therein and doe con∣sider in them the glory and Maiesty of God; to consider also in, and by them, the glory and excellent Maiesty of Christ: and in this we goe beyond the Iewes, Turks and Heathen, who in the creatures cā behold the Maiesty, of God the Father only.

3. In the workes of redemption, which set forth the loue, mercy, and goodnes of Christ towards vs to obserue the loue and mercy of God.

4. That what Christ doth by Necessity, though not of com∣pulsion, but of nature and essence, we shuld endeuor to do, stri∣uing ••o do ••he will of God, and to doe nothing but what we haue a warrant for out of the reuealed wil of God. So like wise to be like to him in all things, viz. in kindnes, in goodnes, in ho∣nesse, and such like vertues, which are layd downe in the Word, as a rule for vs to walke by, and wherein he hath set himselfe forth as a patterne for vs to follow. For a ground of this, note that prayer of Christ, Ioh. 17.21. we are all one] not in essence, but mistically hauing the same Spirit. Wherefore wee should labour as truly to initate God as Christ though not as equal∣ly. And as Christ did his essentiall vnion by effects equall with those of his Father, so wee to shew our spirituall vnion by like effects.

Verse 20.

For the Father loueth the Sonne and sheweth him all things that himselfe doth,—

IN these words are layd downe the Causes of the former ef∣fects; they are twofold. First, Partly the Loue of the Father Secondly, Partly that the Father doth communicate all things to the Sonne.

The Father loueth the Sonne.] This is here expressed by a kind of propriety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he loueth him alone, none like him, him in, and for himselfe, vid. Col. 1.13. Ephes. 1.6. Matth. 3.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word that signifieth one, that onely, and wholly beloued.

Reason of this is not grace and fauour, but Nature, be∣cause Christ is his Sonne: as earthly men doe loue their chil∣dren, because they come from themselues, and are of their substance. vid. Pro. 8.30. Heb. 1.2. Now according to the great∣nesse of the persons louing and loued, so is the loue, viz. euery way infinite, the like whereof is not in the World to be found. So that Christ is hee in whom is the beginning of Gods loue, and on whom it doth rest, and from whom it is conueyed to all other. This, first, doth greatly amplifie the loue of God, that hee would giue the Sonne of his loue to vs: and of Christ, that being his Fathers delight, hee would come from his bo∣some for our sakes. How great a loue were it for a King to giue his onely sonne for a poore Captiue. This thing was so highly accepted of God in Abraham, that hee did not spare his onely sonne, that it was an occasion why God did sweare so to blesse his posterity: Gen. 22.16, 17.

2. This is a maine ground to strengthen our faith, in the intercession of Christ, to come vnto the Throne of Grace with confidence and boldnesse. For is Christ the Sonne of Gods loue? and will he then deny vs any thing that we shall aske in his Name? And for this cause wee ought to hold vs close to Christ, and to sticke wholly to him.

Further, this loue must be considered not onely as a thing proper to Christ, but also as an euidence of Gods loue vnto vs, that we may gather from hence, that we are loued. For Christ hauing vnited vs vnto himselfe, wee may be assured, that God who so greatly loueth the Head, will also loue the Members: Ioh. 17.23. And this is meant, Matth. 3.17. God is well plea∣sed in Christ, not onely with him, but with whomsoeuer he be∣holds in him; as Ephes. 1.6. so that none are loued but in Christ, and all in Christ are loued.

So much for this first Cause, simply considered in himselfe: Now we come to consider it in the reference thereof, viz. as it is to shew the ground of that power, authoritie, dignitie, excel∣lency, and equality which Christ hath with his Father. Whence we learne, that Christ did not vsurpe these things, bu•• God did freely and willingly bestow th••m on him.

Vse. 1. Further to strengthen ou•• confidence in him, to re∣pose our selues vpon his redemption, mediation, &c. Secondly, it serues for the terror of those, that oppose themselues against this dignitie and equality of Christ: for they prouoke God, and are fighters against him, who hath in loue communicated these things to Christ. Thus did the Iewes, because they would haue none to be equall to God, oppose against the authoritie of Christ: and this likewise is spoken to aggranate their malice.

The second Cause whereby it comes to passe, that Christ doth the same workes with his Father, is, because the Father sheweth him all things. Which is not to bee taken for a bare relation, or an instruction; or that the Father doth them only in the presence of the Sonne, as one man may doe a thing in presence of another; or that he sets them before him, as in a Mappe or Table: but for a communication that the Sonne doth participate of the Wisedome, Power, and whatsoeuer else the Father hath, together with his Essence. Secondly, that the Father doth so set forth himselfe in his Sonne, that he may be seene in him▪ and who so knoweth the Sonne, may know the Father, as Ioh. 14.9. And this is a further argument to proue the equality, because God cōmunicates all things to him.

Vse. 1. It shewes vnto vs, how the vnsearchable mysteries, and depth of Gods wisedome come to our knowledge, and to be reuealed vnto vs. God hath communicated them to Christ, and Christ hath declared them to vs. See Reuel. 5.5. &c. And this shewes a reason of that phrase, that Christ is called the Word, because he hath vttered the will of his Father, and hath declared the secret Councels of God, Therefore are wee to heare him, Matth. 17.5. as the old World was to hearken vn∣to him, speaking by his Prophets, and the Iewes to himselfe when hee was on earth, and the Church afterward when hee spake by his Apostles; so are wee now to hearken to him speaking in his Ministers, who declare to vs the will of God. So much for these causes considered seuerally in themselues.

Now consider them ioyntly, as, the loue of the Father is made the ground of communicating all things to the Sonne. Whence obserue, that

1. All that Christ hath from his Father, it come from loue, then how much more doth all that which is in vs come of loue.

2. According to the loue that the Father did beare vnto the Sonne, accordingly did he bestow the Spirit: Ioh. 3.34. also dignitie and honour vpon him.

Vse. So likewise learne we by Grace to iudge of Gods loue towards vs, if we find that we are regenerated and sanctified, to be perswaded of Gods loue. And further, by the measure of grace, to hope for the measure of glory: for the more grace wee haue, the more God loues vs; the greater is his loue, the greater will be our glory.

3. It is a fruit and token of loue, to enuie no skill, know∣ledge, dignity, honour, &c. but to be ready to communicate all things. So saith Christ to his Disciples; You are my friends, I haue shewed you all things. And herein especially is that saying true, Among friends all things are common. And this may bee a triall for Parents if they loue their children, for Schoolemasters if they loue their scholers, and for all friends if they loue one another.

Vers. 20.

—and he will shew him greater workes then these, that yee may maruell.

NOw we come to consider the particular euidences of this equalitie: but before we come to speake of them, wee must consider the transition from the former generall points vnto those that follow, here laid downe by Christ in these words. Which is done, first, to preuent a secret obiection which the Iewes might make: For it is so, that what the Father doth, thou doest; and what thou doest, the Father doth; can the Father then doe no more, then that which thou hast done, ••iz. to cure the sicke, giue sight to the blinde? &c. Christ answe∣reth; God can doe more: these are but small euidences of his almighty power, but hee will manifest vnto his Sonne greater workes, whereby it shall be declared, that hee is the Sonne of

God. Secondly, to stirre vp attention, because the things which Christ had yet done, were lightly esteemed, and opposed a∣gainst, now therefore God would shew such great workes, that their hearts should be amazed and astonished at.

In this transition are two points; first, the extent of Christs power [greater workes.] Secondly, the euent of it, [they should maruell.]

For the former, it hath reference to the miracles which Christ had before time done. Whence the Doctrine is, that Christs miracles which hee did, were but euidences of a farre greater, and more almighty power; as his miracles of healing the sicke, of power to cure our sinnes, of restoring sight to the blinde, of power to illighten our minds, of casting out of diuels, of his power of subduing the Diuell, and deliuering vs from his bondage, and the like. And this vse ought we to make in rea∣ding the miracles of Christ.

2. Yee should maruell. Yee, mine enemies.

Doct. Such is the euidence of Christs power, that it maketh all astonished: as we may reade at the working of most of his miracles, and at his resurrection, how greatly the Iewes were astonished. And at the day of Iudgement, all such as haue op∣posed against him, shall tremble and quake. Now this asto∣nishment at the power of Christ is, that wherein we must rest, it being an argument rather of Christs power, then of our faith in him. But we must consider the end of this power, for which it was giuen him, viz. that hee hath it for our good, that hee might saue vs; and then his power will be a ground of our faith, to make vs to shroud our selues vnder him.

Verse 21.

For as the Father rayseth vp the dead, and quickeneth them: euen so the Sonne quickeneth whom he will.

THe Particular euidences for the proofe of the equality be∣tweene Christ and God the Father, are,

• 1. The Power of quickening in this verse.
• 2. The Right and Authority of Iudging: vers. 22.

Rayseth and quickeneth.] To phrases, implying one thing, as appeares in the other cause, where but one is expressed, yet not in vaine is that of quickening added. For first, it shewes, that they were dead, and so vnable to helpe themselues. Secondly, that he rayseth them not as stocks and stones, but with the rai∣sing puts life into them; which amplifies the benefits. Some take this raising of the dead to bee meant of Christs 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 corpo∣rall quickening, the raising of our bodies out of the graues at the last Day; now if we will referre the miracles of Christ vn∣to 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 re∣strayned to the Son, but only applied to him; and this, First, because the Iewes doubted not concerning the Father, but con∣fessed that he was able to raise vp whom he would.

Wherfore this shews, first, that there was no compulsiue ne∣cessity 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 e∣uerlasting. 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 pow∣er. 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: Second∣ly, the ground of the Effect.

The effect is quickening of the dead, which is here brought in, ••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 eui∣dences 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 belee∣ued: 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 Quicke∣ning 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 Resurrecti∣on.

2. That seeing our raising from sinne, is one of the great eui∣dences 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 rai∣sed vp againe to life. For if the Spirit of Christ be in vs, it will raise vs vp a•• the last day, as the Apostle ••••ith. For regenerati∣on

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 Fathe••: 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 go∣uernes 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 ap∣peares 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 ter∣rour 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 carri∣age 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 su∣preame 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 following.

Verse 23.

That all men should honour the Sonne euen as they ho∣nour the Father; he that honoreth not the Sonne honoreth not the Father which hath sent him.

THis verse containes an Amplification of the former Effects by the end of them, wherein consider.

1. The end it selfe, which is a duty of Honour to be perfor∣med.

2. The manner of performing it.

3. The motiues to vrge and presseit.

In the duty consider, 1. the thing it s••lfe, 2. the extent. The thing it selfe is honour: which is a generall word compri∣sing vnder it all those duties, which we owe to Christ, as it is vsuall to comprehend the duties of inferiours to superiour in this word Honour, as the fift Commandement.

Doct. Honour is due to our Lord Christ Iesus: Psal. 2. last. For kissing was a token of subiection. Heb. 1.6. so we read that Christ was often worshipped, as by the wise men, Mat. 2. by the leper Mat. 8. and by his disciples.

Reason, because Christ though he did abase himselfe, yet he still remained God and lost none of ••is exc••llency therefore we are still to honour him.

Vse, That it is not sufficient to abstaine from rebellion, and from dishonouring and despiting of Christ but we must reue∣rence and honor him, for the omitting of a holy duty makes vs liable to the iudgement of God, as appeares in the last sentence of Christ. Wherfore it is not sufficient to say we are no Arrians, nor Iews to denie Christ, nor Papists to confound his offices? but where is the faith in him? how dost thou reuerence and feare him? &c.

2. Point, is the Extent, in this word (all)

Doct. All of what state and condition soeuer are bound to this dutie of honouring Christ: the Angels, Psalm. and Heb. 1.6.

Reason is Phil. 2.9. he hath a name aboue euery name, and so euery knee must bow to him.

The manner of performing this duty is in these words (as they honor the Father) which shewes the measure of that ho∣nour which we must doe vnto the Sonne, for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies not only a similitude and likenes, as some Heretikes would put it off, but also an equality implying such an honour as is due to no creature but only to God.

Doct. So high and great honour as is due to the father, in that measure is it due to the Sonne as appeares by many places Iude verse 25. in the salutation of Paul in his Epistles where he is ioyned with the Father, and hath the Church done in giuing

glory to the Father, Sonne, and Holy Ghost, &c. ioyning all to∣gether.

Reason of this is the equality between them, and this is also another argument (the sixt) to proue that same equality, be∣cause the same honour is giuen to Christ, that is giuen to God the Father; Esay. 42.8.

Note this against Turkes, that account Christ to bee a great Prophet, and Arrians that count him to be a God, but an infe∣riour, and created God.

The Motiues to vrge this dutie are in these words [He that honoureth not, &c.] Where consider, first, the Reason; secondly, the Amplification.

The Reason is [He that honoureth not the Son, honoureth not the Father] which is layd downe, First, as a strong reason, be∣cause this honour is not only, in regard of a high account that he hath of his Sonne, as a King counts himselfe honoured, when his sonne is honoured, or in regard of a deare affection that he beares to him, or in regard of place and representation of the person of the Father, the King is honored when his Ambassa∣dour is honoured, but also in regard of an identity and same∣nesse, that the Father cannot bee honoured but by the Sonne.

2. It is set downe to preuent an obiection that might bee made, that this honour was derogatory to the Father. Christs answeres, Th••re is no such consequence, but that the Father is honoured in this, and not dishonoured.

Doct. The Father is honoured in, and by the Sonne. Phil. 2.11 Thus God is to be praised by Christ; Heb. 13.15. Eph. 5.20. so are the Prayers of the Church concluded all in the name of Christ.

Vse. 1. it shewes, that many deceiue themselues in the wor∣shipping of God: for th••ugh all thi••ke that God is to be ho∣nou••ed, yet not knowing Christ, they worship not him, but their owne conceits.

2. It teacheth vs, to behold all the attributes of God in Christ.

The Amplification is in these words [Who hath sent him.]

This may seeme to crosse all that hath beene formerly said. For an Embassadour is inferiour in honour to a King that sent him.

Answ. The Phrase of sending doth not alwaies implie an infe••iority.

It is here vsed in a threefold respect; first of distinction of the Persons in the Trinity: So the second may bee sayd to bee sent of the first: and so the Holy Ghost, though he neuer aba∣sed himselfe, nor were incarnate, is yet sayd to bee sent by the Father and the Sonne: Ioh. 14.26. et 15.26.

2. Of Christs incarnation, that though he became man, yet was he Lord of Heauen and Earth, and sent from God. So it implies an honour and dignity.

3. Of the Offices of Christ, as he is Mediatour in a twofold respect; first, that no Office that Christ had, but it was appoin∣ted and ordeined of God: Luk. 1.69. God is sayd to rayse vp a saluation. Secondly, as these Offices were appointed to Christ; so was he deputed to them: Heb. 5.4, 5.

This Phrase then amplifies the reason, and shewes, that this equall right of honor to him, as to the Father, is no vsurpation, but a naturall communication, and voluntary dispensati∣on.

Doct. Christ vsurped not that honour, to be equall in digni∣ty to his Father: Psal. 110. 1. Act. 2.36.

Vse. 1. Of comfort, that the things that Christ did, are accep∣table to the Father for vs.

2. It shewes the sinne to be the greater, in dishonouring the Sonne.

3. Here we haue a good ground why we performe diuine worship to Christ. Why doe not the Papists bring the like for worshipping of Saints.

Vers. 24.

Verily, verily, I say vnto you, he that heareth my Word, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death to life.

CHrist hauing in the former verse laid down the ends of the particular euidences of his Deity, proceedes againe in this verse and followeth to a further amplification of them: more powerfully, plainely, and distinctly; to vrge and presse them. The former, as we haue heard, was the Power of quickening. In the amplification whereof there are three parts.

1. Who are quickned in this verse 24.

2. By what Meanes they come to be quickened, 12.

The voice of Christ, verse 25.

3. The Ground of this quickening power that is in Christ; verse 26.

The second effect was the Power of Iudging: whereof wee shall speake, verse 27. and followeth.

Verse 24· Touching the occasion of these words, and depen∣dance of them on the former, it may bee considered in two re∣spects:

1. Wee heard, vers. 22. that the Sonne quickeneth whom hee will: hereby implying, that euery Son of Adam is not quicke∣ned, 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 belee∣uing, is a beginning of our quickening, and raising from death: so that from hence wee may gather an euidence, and assu∣rance, whether this quickening power of Christ doe belong to

vs, and whether we be of the number whom Christ will ray••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 honou∣red 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 Pa∣pists, 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 de∣liuered as a point to bee much regarded and obser∣ued.

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 hea∣reth] 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 at∣taine to life euerlasting. Whence we learne.

Doct. That the meanes to attaine to true faith and to eter∣nal 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 eter∣nall 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 know∣ledge

and illumination are a ground of Faith. Secondly, by hea∣ring, is the Spirit conuayed vnto vs; by which Spirit, Faith is wrought in vs: by faith we are vnited to Christ; and being v∣nited 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 con∣scionable in preaching of the Word: for it there bee no prea∣ching, there can be no hearing: Rom. 10.14. a point of excee∣ding 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 Gos∣pell my Word] as opposed to the words of men, and their tra∣ditions. 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 Prea∣cher, 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, be∣fore which we are but stubble. Onely as he is well pleased in Christ, and in him manifesteth his grace and fauour, may ap∣proach vnto him with confidence.

Ʋse. 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 Par∣ties.

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 absolute∣ly 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 du∣ties, both in regard of thankefulnesse to God, and in respect

of our owne good.

This is now further amplified by the contrary, [and shall not come into condemnation, &c.] Which imply in effect the same things that the former; yet they are added not in vaine, but for the further confirmation and strengthening of our Faith in a matter of such weight, and for the answering of all obiections that might be brought.

Wherefore this shewes a double benefit: First, we shall haue life. Secondly, we shall be deliuered from death. And further it notes a difference betweene that happinesse wherein man was first made, and that whereunto we are brought by Christ. Adam was created happy and immortall: but withall there was a possibility to fall. But we not onely haue immortalitie and life, but also such a firmenesse and stability, as we shall not come into death.

[Hath passed from death to life.] Some take the meaning to be thus, that the beleeuer when he dies goeth vnto Heauen; which is a good sense, and comfortable: but rather we are to vnderstand it thus, viz. that by death is meant, the subiection of vs all to eternall condemnation. But now so soone as wee beleeue the Obligation and Band is cancelled, and wee hauing Faith, haue our acquittance, and are set free.

Doct· Faith brings with it a discharge from condemnation, Rom. 8.1.

Which is to be noted as a speciall comfort of our consciences against the terrour of sinne, and horrour of condemnation.

Doct. 2. No middle betweene damnation and saluation: he that is freed from the one, is sure of the other. [Hath passed from death to life.] This appeares in the Parable of Lazarus and the rich Man: and in the sentence of the last Iudgement: as is plaine by reason, because there are but two sorts of peo∣ple, the one in Christ, the other out of Christ, &c. Which must note against the Papists conceits of Limbus Patrū, Limbus In∣fantum, and Purgatory: which as it is derogatory to the blood of Christ, 1. Ioh. 1.7. so is it a doctrine very vncomfortable, and that which doth adde a sting vnto death: also it is a cause of much vniustice, when Parents will giue away their lands from

their children to Monkes, &c. to sing for their soules.

Now concerning the phrase, hath eternall life, and hath pas∣sed, &c. it implies the certaintie of these promises. Yet a que∣stion will be made, in what respect we may be said so soone as we beleeue to haue eternall life?

Answ. It is, first in regard of hope.

2. Because we haue the beginnings, and first fruits of it, viz. we are taken into the Kingdome of grace, which is the begin∣ning of the Kingdome of glory.

3. In regard of our vnion with Christ our Head, and now glorified. Now wee being members of that body, whereof the head and principall part is raised vp, and in possession of eternall life, we may be said also, as Ephes. 2.6.

Doct. The true beleeuer is, and may be sure of his eternall saluation. Which is to bee noted against our aduersaries the Papists. Secondly, as a comfort to vphold vs in time of trou∣ble.

Vers. 25.

Verily, verily, I say vnto you, the houre is comming, and now is, when the dead shall heare the voyce of the Sonne of God, and they that heare shall liue.

IN these words is laid downe the second generall point, viz. the meanes whereby they are quickned. The parts are two.

1. A Preface, [Verily, &c.] which words are here the third time laid downe. Now we may not thinke, that Christ vsed in vaine these strong asseuerations, but that hee doth this to strengthen our Faith, to rouze vp our dulnesse, and to aggra∣uate the incredulity of those, that yet notwithstanding all this will not beleeue.

2. A Promise: wherein consider,

1. The time of accomplishing of it, [the houre commeth] viz. of Christs death, resurrection, and glorification; for then he drew all men vnto him, and then was the Gospell published abroad. Yet this houre was now begun, because that Christ

was now exhibited. Now this time is called an houre, because it is a set and certaine period which God hath appointed, and in which these things should be fulfilled.

Doct. The time of the Gospell is the time of saluation: for Christ here speaketh of the time of the Gospell: 2. Cor. 6.2.

2. The parties on whom this worke is to be wrought, viz. the Dead, that is, all naturall men; especially meant of the Gentiles, who before this time were Alians from the Com∣mon-wealth of Israel, &c.

Doct. The state of naturall men, is the state of dead men: Ephes. 2. there is in them by nature no iot, or dramme of spiri∣tuall life. Which note,

1. Against heretikes that haue so much magnified Nature, as the Pelagians.

2. That we may take notice of the wretchednesse, and vile∣nesse of our nature wherein we are borne.

3. To shew, that the worke of our conuersation is a pow∣erfull worke and diuine. And for this cause we are not to mar∣uell, that the shrill sound of the voyce of the Gospell doe not pierce vnto the heart of many men; for why? they are dead,

3. The meanes whereby it is wrought, viz. the voice of Christ, not onely of himselfe whilest hee was here liuing vpon the earth, but especially is it to be taken for that power, which by his Spirit he giues vnto the Word preached. And therfore though Ministers doe preach, and may be said to conuert; yet properly it is the powerfull voyce of Christ speaking in them, that worketh vpon the heart.

Vers. 28.

Maruell not at this: for the houre is comming, in which all that are in the graues shall heare his voyce.

IN this Verse is contained, first, a Reproofe of the incredulity of the Iewes, [Maruell not]: for they tooke Christ for no other then an ordinary man, and therefore did not beleeue that which he had spoken, Vers. 26, 27. of his power and authori∣tie; but wondred much that he should say such things of him∣selfe.

There is an holy admiration without doubting, as when we admire the great workes of God, whereof yet we make no doubt: but so to wonder, as to call in question any truth of God, to thinke it impossible, because wee apprehend not the reason of it; this is a fault, and here reprooued. For hereby we doe impeach the power of God, and bring it to our owne reason.

2. A further proofe and confirmation of the point in que∣stion, viz. the power and authority of Christ. The proofe is drawne from the effect, namely, the raising vp of the Dead. So that in briefe, it containeth a description of the Resurrection: wherein obserue.

• 1. The Time.
• 2. The Parties.
• 3. The Cause.

1. In the Time note, first, that it is a set time and period ap∣pointed by God [the houre], which time we are with pati∣ence to waite for. Secondly, it commeth; it shall not bee pre∣uented, not ouerpassed, but shall certainely come. Which, first, is against all deniers of the Resurrection. Secondly, it is for our comfort at the time of death, as also in regard of our friends departed. And lastly, it serues to encourage vs to goe on in our Christian course: 1. Cor. 15. last verse.

2. The Parties are described.

1. By their place of abode: all that are in their graues: that is by a Synecdoche of one kind for all the rest, by what manner of death so euer they died, and howsoeuer they were consumed. This implies; That the consumption of our bodies shall not hinder the resurrection; because the ground of it is the power of Christ, in regard of which there is no diffe∣rence.

This serues for an encouragement against the diuers kindes of death whereunto we may come: as it was to the Martyrs: Heb. 11.30.

2. By their generality, [All] none, no not one shall bee for∣gotten in the graue: as appeares by the Parable of the Net that gathereth of all kindes: Matth. 13.47. Which is for the

comfort of those which in this world haue been forgotten, none hath taken notice of them, these at the resurrection, Christ will not forget. Secondly, it is for the terror of the wicked, that none of them shall escape. Thirdly, it teacheth vs to prepare our selues so in this life, that wee may rise vnto ioy and glo∣ry.

3. The cause of the resurrection is the voice of Christ [heare his voice:] that is, the voice of Christ; vers. 27. they shall heare not in regard of any facultie, or ability in the dead, but of the powerfullnes of the voice of Christ, that peirceth euen to the dust, and giueth a power of hearing vnto that which had none at all.

Doct. The cause of the resurrection is the almightines of the voice of Christ: 1. Thes. 4.16. Act. 17.31.

Obiect. 1. Thes. 4.16. Matth. 25.31. this is attributed vnto an Archangell, &c.

Answ. These places indeed shew, that there shall bee a meanes vsed, and that an externall meanes by the ministery of Angells, like as there was in the giuing of the Law, but yet the efficacy, and force of this meanes, commeth from the power of Christ: as vers. 25. it is the voice of Christ speaking in his mi∣nisters that conuerteth the heart: as 2. Cor. 13.3.

Obiect. But how shall the wicked be raised vp by Christ sith they haue no right vnto him?

Answ. We must consider Christ in a double respect, as a Sa∣uiour, or as a Lord; as a Redeemer, or as a Iudge. He raiseth vp the righteous by vertue of his owne resurrection, and of that vnion betweene him their Head, and they his Members: but the wicked he raiseth by t••e almighty power of a Iudge, to bring them vnto Iudgement.

Ʋse. Here we may note a difference betweene the faith of the Iewes, and of vs, in one and the same Article of Religion; they belieue the resurrection only by the generall power of God, we by the power of Christ also.

2. This serues for a proppe to strengthen and vphold our faith, in the doctrine of the resurrection, if our reason shall dis∣pute against it: for it is most true that by na••urall reason and

argument, that the body once consumed to dust, should rise a∣gaine the same.

Vers. 29.

And they shall come forth that haue done good vnto the resurrection of life: but they that haue done euill, vnto the resurrection of condemnation.

IN this verse is declared the issue of the resurrection. In sum, it is a declaration of the last Iudgement, or, of the diuers end of the good and of the wicked. Betweene whom there is here layd a comparison; first, wherein they both agree. Secondly, wherein they differ.

1. The agreement is this: that there is a resurrection belon∣ging to both: as all lay in the graue, so all shall heare, and all shall come forth: but yet the one to life, the other to death.

Doct. All that likenes and equality that is betweene the godly and the wicked before the last iudgement, shal not cause the fame end vnto both: as in the parable of the Tares, Mat. 13.30. Luk. 17.34, 35, 36. and therefore is that day called, a day of the declaration of the iust iudgement of God; Rom. 2.6. for God will then put a difference betweene the good and wicked, whatsoeuer the likenes betweene them hath been in this life.

Vse. To answere the scoffes of Atheists, who because they see things fall alike to all, thinke it in vaine to serue God: as Eccles. 2.15. Iob 21.14.15. Mal. 3.14, 15. but see Psal. 37.37. Esay 3.10.

2. To taxe fond conceited men, that will desire to be buri∣ed in such a mans graue, or tombe, whom they hold for a good and holy man, that at the resurrection they may receiue some benefit by him. Which is very ridiculous, although in some ci∣uill respect it may be desired.

2. in the difference betweene them, note, first, the reward of the Righteous S••condly, the reuenge of the wicked [they that haue done good vnto the resurrection of life.] Here obserue, first, the Parties. Secondly, the Reward.

1. The Parties are such as haue done good: who are those? not such as build hospitalls, giue money to Friars and Monks, &c. as the papists thinke. But there are foure things that con∣curre to bring it to passe, that a man may doe good,

1. The Partie that doth it. The rule is: That the person himselfe must be good before the worke can be good. Tit. 1.15. Gen 4.4. God respected first Abel and then his offering. But how is the person good? In Christ the fountaine of good∣nes: Eph. 1. Wherefore our workes are then good, when they come from vs as accepted of God in Christ, with whom we are vnited.

2. The matter of the worke: It is then good, when it is squared according to the rule of goodnesse, viz. the Word of God: so that Actions framed according to Gods Will reuea∣led in his Word, are good.

3. The manner: which is the cheife, and giues beeing, to the rest. The rules are, first, that as it is good in its owne na∣ture, so it must be done of vs in that respect, that it is good; that is, in Conscience and obedience to Gods commandement, because he hath commanded vs: 1. Pet. 2.19. Rom. 13.5. Se∣condly, that in regard of our weakenes and infirmity, it bee done in humility, with deniall of our selues, and faith in Christ, to haue all the blemishes pardoned, all the defects couered; and what is wanting, to be perfected in him otherwise being done in a proud conceit of our owne worth, it is odious and abominable.

3. That it be done in vprightnes and sincerity of heart, as to God who is Iudge of it: Ier. 17.10. and fourthly, that it be done as a worke of God; that is, which God hath appointed vnto vs, either in our generall, or particular Calling.

4. The end that we must aime, first, at the glory of God. Secondly, The good of man. And from hence may we see, who they be that doe good.

2. The second thing is the Reward [of life] namely of eter∣nall life; as Dan. 12.2. Matth. 25. last verse.

Let vs consider what this life is; it is, in a word, our Commu∣nion with 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 be∣hold 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 communi∣cate 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 whatsoe∣uer, 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 bur∣den 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 con∣sider,

1. The Parties, they that haue done euill: who, not onely open sinners, but all that commit an anomie, or transgression a∣gainst 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 righteous∣nesse

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 eui∣dences 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 re∣ward 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 ar∣rogant and conceited, nor yet prophane and negligent of them.

Quest. 2. Whether euill workes be properly causes of con∣demnation.

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 grea∣ter 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 accor∣dingly his wrath infinite.

Sinne therefore is infinite in measure, though not in time but the punishment is infinite, not in measure, but in continu∣ance. 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 re∣surrection vnto life.

In Mat. 25. are three arguments to proue this point: first, that of the fiue foolish Virgins that wanted oyle, Vers. 3. Se∣condly, that of the vnfaithfull seruant who was punished, not because he had purloyned, or stole any thing, but for not im∣ploying of his Talent, Vers. 25 &c.

3. The tenor of the sentence: which is pronounced accor∣ding 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 re∣newed 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 that haue done euill.] And euill that in this life is done, is a signe and euidence, either of life, or of condemnation: 2. Cor. 5.10. [In his body] whilest hee liued: Luk. 16.25. [In thy life time] for this life is but as a probation time.

Vse. See Galat. 6.10. Eccles. 9.10. 2. Corinth. 6.2. Hebr. 2.13, 15.

3. Doct. Consider what it is that Christ here vrgeth as an euidence of life eternall: it is the practice of good works, not the Profession.

Which serues to reprooue vaine Professors.

4. [Resurrection of life.]

[Resurrection of condemnation] That there is a difference betweene the good and the wicked, we haue heard. Here we see what it is: euen the greatest contrariety that can bee: Mark. 16.16.

Which must incourage vs in our Christian course, that how∣soeuer the wicked may seeme in many things to be better then we, yet there shall be a difference hereafter.

Vers. 30.

I can doe nothing of mine owne selfe, as I heare, I iudge; and my iudgement is iust, because I seeke not mine owne will, but the will of the Father who hath sent me.

IN this Verse is laid downe the condition of Christs iudge∣ment; to wit, that it is a iust iudgement; that hee iudgeth according to equity. This is confirmed by that communion that is betweene the Father and Him. The Argument is this: That which the Father doth, ordereth, and willeth, that is law∣full and iust. But the Father iudgeth with me, he directeth my iudgement, and consenteth thereunto. Therefore my iudge∣ment is iust. The proposition is omitted, as granted of the Iewes: the assumption and conclusion are here set downe. The assumption in three points:

1. In that he can doe nothing without his Father, [I can doe nothing of mine owne selfe.]

2. In that the Father ordereth the course of this iudge∣ment; [as I heare, I iudge.]

3. First, negatiuely, in that hee seeketh not his owne will. Secondly, affirmatiuely, in that he seeketh the will of him that sent him.

The conclusion in these, [and my iudgement is iust.]

So that this Verse, as it is a further proofe of the point in question; so is it likewise a conclusion by way of repetition of all the former arguments.

Meaning of the words, [I can doe nothing, &c.] Namely, as Vers. 17.19. with this difference, that there he speaketh in the third, here in the first. For hauing prooued it to bee true in a third person, lest they should mistake, he doth now apply it to himselfe.

Heare] see Verse 19.

Iudge] see Verse 22. Iudgement] as Verse 22.

Because I seeke not, &c.] Not as if Christ his will were op∣site to his Fathers; for then he should deny his will, as we doe: but this doth shew a correspondency betweene the will of the Sonne, and of the Father. As if hee had said, I seeke not mine

owne will, without the will of my Father; but in seeking of his will, I seeke mine owne.

2. Christ speaketh this according to the conceit of the Iewes, who tooke Christ but for a man, and thought that hee herein followed but his owne fancy.

The parts then of this Verse are;

1. A Proposition in these words, My iudgement is iust.

2. A Confirmation of it, drawne from the communion that is betweene Christ and God the Father. This is expressed in three branches.

• 1. A ioynt Cooperation of both together.
• 2. A mutuall Communication of counsell.
• 3. A Correspondency of their will.

The Proposition is laid in the middest, and not before the reasons, nor yet after: which Christ wisely doth.

Vers. 31.

If I should beare witnesse of my selfe, my witnesse were not true.

WEe haue heard how in this Chapter, Christ doth proue himselfe to be God; first, by a miracle. Second∣ly, by a diuine Apology occasioned by the miracle. In which Apologie he confirmeth it by two sorts of arguments; first, by diuine effects, such as cannot be done, but by God himselfe. Se∣condly, by diuine Testimonie. This we are now come to han∣dle; and it is layd downe from the verse 31. to the end.

The Testimonie is first, generally declared vers. 32.

2. Particularly set forth in foure distinct instances, the first, of Iohn Baptist. vers. 33.34.25. Secondly, of Christ his workes. vers. 36. Thirdly, of the Father; vers. 37, 38. and lasty, of the Scriptures, vers. 39, &c.

But before he come to the testimonies it selfe, Christ doth first lay downe the occasion of vsing of this kind of argument; which is to preuent, and meete with a secret obiection, which the Iewes might make on this wise, viz.

That those great & excellent things, which before he had spo∣ken

of himselfe, might well be suspected, and called into que∣stion; because they concerned himselfe, and himselfe did auouch them of himselfe. Now their readines to make such an obie∣ction, appeareth by Cap. 8.13. where they doe it plainly vpon the like occasion. Therefore to preuent this, Christ brings in o∣ther testimonies which might witnesse the same things of him, which himselfe had spoken.

This must be noted for the reconciling of a contradiction, which seemes to be betweene this place, and chap: 8. vers. 14. For in that place Christ speaketh litterally, and according to the truth of the thing; namely, that as he was indeed God, so albeit he had no other testimonie, yet was his owne sufficient in his owne cause: but in this place he speaketh by a Rhetori∣call concession and grant, according to the conceit of the Iewes touching him, that he was but a man and no more. Now then the witnes of a man in his owne cause, although it may be true, yet is not sufficient to decide the matter.

Obserue then here, first, What Christ yeelded vnto, Second∣ly, Vpon what ground.

Doct. Our Lord, Christ Iesus, for the further confirmation of the truth, and satisfaction of the hearers, yeeldeth from that which he might haue stood vpon: Though hee might haue stood vpon his owne testimonie as sufficient, he being God; yet because this was not so clearely euident, vnto them, hee bringeth in other testimonies and grounds for the confirming of this truth, that were more plaine and easie to their apppre∣hension. So Mat. 17.26.27. he yeeldeth from his right, hauing other meanes to manifest himselfe to be the Sonne of God: and Mat. 26.53. hee might haue called for Legions of An∣gels.

For Christ sought not himselfe and his owne glory Ioh 8.50. but the glory of God, by giuing euidence vnto the truth, and the edification of the hearers. Which shewes, first, Christ his great meekenes, euen against his aduersaries; and his great desire to bring them to the knowledge of the truth. He might hau•• only deliuered the truth, & being God, haue exacted cre∣dence on paine of eternal cōdemnation; but he considereth our

weakenes, and so imitateth God his Father, who not only com••andeth, but bringeth with all arguments and reasons, to shew the equity of his Lawes, to the end to perswade vs to yeeld obedience. Secondly, it is for our Imitation, that as occa∣sion offereth it selfe, we be ready to yeeld from our right, and not stand to strictly on euery thing that may be iustified, if by other meanes the truth may bee the better perswaded and taught.

2. The ground vpon which he yeeldeth is, that if hee had been man, as they conceited him to be, then his owne testimo∣nie had not been sufficient.

Doct. None are to iustifie themselues and their actions, and to commend the things which they doe. For if Christ, who was free from an ouerweening conceit of his owne doings, from vaine glory, and desire of applause, and whose testimo∣nie was most true, would not yet commend himselfe; how much lesse may we, who are partiall in our owne matters and subiect to the other vices? Prou. 27.2.

For, first, If we commend our selues, it ministers occasion that our testimonie should be suspected; and it is hard but we shall mingle some vntruth, either in suppressing some circum∣stances which might disgrace vs, or amplifying other hyperbo∣lically which tend to our honour.

2. It sauours of a desire of vaine glory.

3. If we do things that are indeed praise-worthy, it is need∣lesse; for they will commend themselues.

Vse. For reproofe of those that stand so much vpon their owne credit, that they will haue euery thing so, because they say it: as doth the Pope, who what he saies, sitting in his chaire, men are bound in conscience to beleeue: herein making himselfe like God: 2. Thes. 2.4. And as do many, who though they deliuer a thing but vpon their owne authority, yet are of∣fended if it bee called in question. So much for the occasion.

Vers. 32.

There is another that beareth witnes of mee, and I know that the witnes which he beareth of me is true.

WEe are now come to the point it selfe, viz. the Te∣stimonies that are alleadged. Which are first pro∣pounded in generall in this 32. verse, to be Diuine testimonies, The testimonies of God the Father himselfe for that is meant: where he saith, There is another, that is, God the Father: not Iohn, as some say; for Christ would here bring in an vndenia∣ble testimonie.

But how is God another from Christ?

Answ. In foure respects. First in regard of the Iewes con∣ceit, that Christ was but a man: so is God another. Secondly, in regard of his Humane Nature: for though both make one person, yet the Diuine Nature is one, and the Humane Nature another.

3. In regard of his Office, as he was Mediator betweene God and Man, so hee may bee said to bee another then God. Fourthly, in regard of his person, as he is God, being a distinct person from the Father: so is the Father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The meaning then is this, as if Christ had said; You except against my testimonie, as a humane testimony; but I haue a diuine testimonie of these things, euen the testimonie of God himselfe, who by Iohn, by his owne voice, by his workes, And by his word, doth beare witnes vnto mee.

The Generall then of this verse is this; That those things which Christ had deliuered, were confirmed by diuine testi∣monie.

The points to be noted are, first, Who it is that beareth wit∣nes. Another, that is God.

Doct. The testimonie whereby Christ doth iustifie him∣selfe and his actions, and vpon which he doth rest, is the testi∣monie of God: Ioh. 8.14, 18.

For first, he would not stand vpon his owne testimonie as is before handled: and secondly, this testimonie is vncontroule∣able; as shall be shewed hereafter.

Vse. Here wee learne whereon to rest, and ground our acti∣ons, viz. vpon the testimonie of God, and his approbation: 2. Cor. 10. last. For men may deceiue through flattery, and be de∣ceiued through ignorance: but God can neither. And better it is to seeke for the app••obation of the master, then of the ser∣uant.

2. The kind of Testimonie: wherein we may obserue two points.

• 1. The thing it selfe; It is a true testimony.
• 2. The manner of setting it downe. [I know, &c.]

1. Doct. The witnes which God doth giue, is an infallible certaine true witnes: for God is truth; both actiuely decla∣ring only the truth with falshod without error, and passiuely, because he cannot be deceiued he is truth in abstracto: Exod. 34.6. Psal. 31.5. Tit. 1.2. Heb. 6.18.

Vse. We heard before, that we were to seeke for Gods wit∣nes and approbation of the things we do. This now is a motiue to vrge vs thereto, because his witnesse is without exception. Rom. 8.31.

2. Christ in setting downe this testimony, sheweth his as∣sured perswasion, and setled faith in it, and this from his owne experience that hee had found it so. [I know:] hereby, first, shewing that hee went vpon sure and certaine grounds in all that he did. Secondly, checking the Iewes infidelity.

Doct. The witnesse of God is so effectuall and powerfull, that it worketh credence in those to whom it is giuen: Iob 16.19.

Wherein stands a maine difference betweene a humane te∣stimony, and a diuine testimony. For man, though hee may giue a testimony, which for the matter is true, yet hee cannot for the effect, to assure him to whom it is giuen, that hee may certainely know that it is true.

Vse. Apply we this testimony of Adoption, that they who haue it, doe know, and are assured of it: Rom. 8.15. Gal. 4.4.6.

2. Doct. Though others know not the testimony of God, yet we must not shrinke from it: as Christ doth here, Ioh.

17.25. Ioh. 6.67, 69. Mat. 26.33. a good resolution of Peter, had it not been in too much confidence and presumption of himselfe. Which holy and constant courage ought to be in vs all. So much for the Generall.

Vers. 33.

Yee sent vnto Iohn, and hee bare witnesse vnto the truth.

WE haue heard in generall, that Christ hath diuine te∣stimony to confirme his authority, and equality with his Father.

Now in particular this is exemplified, and set forth in foure branches: first, by the testimony of Iohn, in this Vrese vnto the 36. Verse.

In which note,

• 1. The occasion thereof; Vers. 33.
• 2. The witnesse it selfe; Vers. 33.
• 3. The end of alleaging it; Vers. 34.
• 4. The commendation of the witnesse-bearer; Vers. 35.

1. The occasion is in these words; [Yee sent vnto Iohn.] which pointeth vnto that solemne embassage which the Iewes sent vnto Iohn: Ioh. 1.19, &c. From whence note the good guiding and ouer-ruling power of God, who disposeth of the actions of the aduersaries of his truth, to the confirmation of the same truth: for it is likely they sent not vnto Iohn with any good minde, but in hypocrisie; for so Iohn reproues them: yet doth Christ hereby confirme the truth of Iohns witnesse. Shewing hereby, first, that this witn••sse came not voluntarily from Iohn, he went not vnto them to declare it, but they sent an embassage vnto him, to aske him touching those things. Se∣condly, that there was no compact betweene Iohn and Christ: for Iohn knew not Christ vntill after that time: Ioh. 1.29.

2. In the testimony it selfe note, first, the action; secondly, the obiect.

1. The action is in th••se words [he bare witnesse.] This was proper to his offi••e vnto which he was appointed to be a

witnesse-bearer: Ioh. 1.6, 7. Luk. 1.15, 76.

Obiect. Act. 10.43. it is said, all the Prophets were witnes∣ses of Christ, and the Apostles: Act. 1.8, 22. & 3.5. & 10.39, 41. how then was this proper to Iohn?

Answ. In generall it is a common duty to all Ministers: but Iohn was a more speciall witnesse, for that he first pointed out Christ, and declared him before he was knowne, going imme∣diately before him, as a Herald before a King, as the Day-star befo••e the Sunne.

2. The obiect is in these words [to the truth.]

Vers. 35.

He was a burning and a shining candle, and yee would for a season haue reioyced in his light.

IN this Verse is set downe the commendation of the witnes-bearer: which Christ addeth, because hee would not insist vpon the testimony of Iohn, and lay the whole proofe vpon it. Now lest he should seeme to make light of Iohn, as one whose testimonie was nor so greatly to be regarded, he doth there∣fore here giue this high commendation of him. Whence wee see, that Christ as he doth maintaine his owne honour, so doth he not disparage the honour of Iohn, but together with his, maintaineth his authority. Contrary to the practice of ma∣ny, who enuie the credit of others, &c. Now Iohn is commen∣ded,

1. From the condition of his office: He was a candle, and therefore not hauing light from himselfe, but from another: shewing, that Ministers are no other then ordinary men, vn∣lesse they be illightned from God. And this teacheth people how to esteeme aright of Ministers, and yet not to despise them, seeing that a candle is necessary in the night.

2. From his properties: first, of burning, noting his inward zeale to the glory of God, and saluation of his people. Second∣ly, of shining, by his faithfull preaching, and godly life. A pat∣ter••e for all Ministers.

3. From the effect of his ministery, the people reioyced,

though the wicked and hypocrites but for a season. Here note first, the action, they reioyced; which is spoken, not so much in commendation of them, as to shew the efficacy of the ministe∣ry of Gods Word, that it workes euen vpon the obstinate.

2. The Obiect; They reioyced in the light. To shew, that if Ministers will haue the people to affect them, and to reioyce in their Ministery, they must shew forth the light of the Word, and the euidence of the Gospell in their Ministery. And so no maruell though many are not regarded, who be as candles ei∣ther not lighted, or else put vnder a bushell. Now to shew that this reioycing is spoken more, to shew the powerfull ef∣fect of the ministery of the Word, then in commendation of them, hee addes a limitation, that this their ioy was but for a season; as is the ioy of all hypocrites and wicked men: Iob. 20.5. see Mat. 13.19, 20. They reioyced in Iohn for by-respects, in hope that he would haue brought them liberty, and deliue∣red them from the Romanes, and the like: but when Iohn did plainely vnmaske their hypocrisie, and discouer their sinnes, their ioy was nipt in the head, and withered. Which hath been the practise of people from all time, first, for a while greatly to admire a Minister; but when hee tells them of their sinnes, and presseth their duties vpon them, Oh then he is too hard and too seuere, &c. and so they forsake him.

Vers. 36.

But I haue greater witnesse then the witnesse of Iohn: for the workes which the Father hath giuen me to finish, the same workes that I doe, beare witnesse of me, that the Father sent me.

THis Verse containes the second testimony, that Christ doth alleadge, to prooue his equality with the Father; namely, the testimony of his workes. In setting downe whe••e∣of, first, he layes downe a commendation of it. Secondly, hee declares the nature and kind of it.

1. The commendation is taken from a comparison of vne∣qualls, in that he saith; But I haue greater witnes, then, &c. we

are to see wherein consi••teth the inequality of this witnes, and the rest that follow, (for this is a transition:) and of that for∣mer witne•• of Iohn.

It consisteth not in the truth of the witnesses, for all testifie the same things, but the inequality is in regard, first, of the per∣sons bearing witnes, that were greater then Iohn. Secondly, of the testimonies themselues that were more cleare, and euident, then the testimony of Iohn. For though Iohn being a man inspi∣red could not erre, yet the people did not, or would not so clearely see the truth of his testimonie. But these testimonies are both manifest and euident in themselues, as also to the ap∣prehension of the people. Hence note, that

Doctr. In the confirmation of one and the same truth, there may bee testimonies, some greater some lesser then o∣ther.

Because a testimonie hath his credit from the dignity and credit of the witnes-bearer.

2. The witnes it selfe is taken from his workes. Christs workes were diuine workes: Therefore they witnes that he was God.

The Doctrine then in generall of this verse is this: Christs workes were a sure euidence of his diuine power, and that hee was God: as Ioh. 10.25. and 15.24. Ioh. 3.2. and 1.48.49. and 4.19.

For man cannot doe the workes of God.

Obiect. But did not the Prophets doe miracles, and diuine workes, and also the Apostles?

Ans. Yea. But the difference betweene their works and the workes of Christ, standeth in foure points, first in the workes themselues. Christ made choice of such workes, as for the kind, neuer any did before as to raise one dead foure dayes and stin∣king. To giue sight to the blind: Ioh. 9.32. and the like. Second∣ly for the number neuer any did so many as Christ did: for he healed all that were brought, &c. Thirdly, Christ still as he cu∣red the body, so he cured the soule.

2. The Prophets and Apostles were restrained, and could not doe miracles when they pleased, but when God permitted

them. As appeareth in the example of Elisha: 2. King. 4.27.

But Christ did worke how and when it pleased him.

3. The workes which the Prophets and Apostles did, they did neither by their owne power and authority, nor in their owne name: Act. 3.12. But Christ did his works both by the one, and in the other.

4. The miracles which the Prophets and Apostles did, were to shew, that they were sent of God and were his seruants and messengers. But there was a higher scope of Christs miracles, that they aimed at, namely to shew that he was the Sonne of God.

We see then how strong an argument this is, and how well this witnesse of his workes is brought for confirmation of his Godhead.

Vse is, first, that we reade not the miracles of Christ, as mat∣ters only of History, but to take them as props for the streng∣thening of our faith in Christ, whom they shew to be God, and so an al-sufficient mediator.

2. To applie this to our adoption) that we shew our selues to be the Sonnes of God, by being partaker of the diuine na∣ture, 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 shew∣eth, 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 imita∣tion, 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 do••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.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that [I] is ad∣ded ••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 acknowled∣ged, 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 s••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 re∣spects: 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 Fa∣ther. 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 i•• 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 re∣garded 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 attendi•••• vn∣to his Word, which he hath caused to be written for the ••••••ua∣tion 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 a∣ny 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, and to this sense I rather agree: and then it is a prouerbiall kind of speech taken from men, where∣by Christ doth taxe their ignorance and vnacquaintance with God. For men are knowne two wayes, by their speech, and by their shape. Now they had neither heard the voice, nor seene the shape of God, and so were without all knowledge and acquaintance with him, and so in this respect like Heathen men. All the meanes that God affoorded for the declaration of his presence among them, his voyce that hee caused to bee sounded forth by the ministery of his Prophets, by Christ, yea by himselfe extraordinarily, they regarded not, but still remai∣ned ignorant. Like vnto these Iewes, are many among vs; that notwithstanding the preaching of the Word, remaine still in their ignorance, &c.

The ground of this ignorance is set downe in these words, [and his Word haue you not abiding in you.] This Christ saith to preuent an obiection which they might make, viz. That they had the Law, the Sacrifices, the Word preached in their Synagogues, &c. and therefore were not so ignorant as he bla∣med them.

Wherefore Christ taxeth in them two things, that the Word was indeed preached among them, and they heard, the sound of it with their eares, but it went not vnto their hearts. Se∣condly, that if at any time it peirced to the heart, yet it did not there abide.

Doct. It is not sufficient to haue the Word amongst vs, to heare it, to talke of it, and the like, vnlesse it be in our hearts, and abide there, all is worth nothing. Though Moses were read euery day in the Synagogue, it profited the Iewes nothing, be∣cause they vnderstood it not; they were not affected with it, vnlesse for a short time, they made it no rule of their life to walke by. See Luk. 11.28. Col. 3.16.

This shews we haue an honest and good heart, if the Word abides with vs, and we practise it; and on the contrary side, an euill corrupt heart. Euen as it fares with a man of a good, or ill-affected stomack, that either retaines the meate, and di∣gests it, or vomits it vp againe, or turnes it into humours.

Now that the VVord may abide with vs, obserue these rules drawne out of the Parable, Luk. 8.

1. That wee vse the meanes to vnderstand, and come to knowledge of the VVord. This was the fault of the first ground, the seed therein had no entrance at all.

2. That we loue and delight in the VVord, that we make it our ioy, that we relish and affect it: for hauing knowledge, and feeling the sweetnesse of it, we shall be the more desirous of it, without wearisomnesse, without loathing. From the want of this, it is, that many men of great learning are yet car∣ried away, because their knowledge was onely in the braine, and not rooted in the heart. Like the second ground.

3. That we suffer the VVord to rule vs wholy, and not en∣tertaine our lusts, pleasures, and worldly care together with it: for these will sucke out the life of the VVord: so that it will not abide with vs long; as in the third sort of ground.

4. That we haue a care to make it a rule vnto vs, to square our life according to it, then will it abide with vs: for a good conscience is the ship wherein Faith is preserued from suffering wracke: 1. Tim. 1.19. and we see, that error in iudgement, and corruption in manners doe mutually infect one another.

The confirmation of this ground is expressed in these words [for whom he hath sent, him yee beleeue not.

The VVord of God did not abide in them; and why? be∣cause they did not beleeue in Christ the Sonne of God, whom he had sent. The truth of this reason appeares in two respects;

1. Because Christ, who was sent of God, was the summe and substance of the VVord of God, both of the Law, and of the Prophets; Heb. 8.1. Act. 10.43. whom principally it ai∣med to declare. Now then how is it possible that they could haue the VVord abiding in them, who did not entertaine and beleeue in Christ when he was come.

2. Because they receiued not Christ, who spake the words of God. Now if they had the Word of God abiding in them, they would haue beleeued in him, who had brought this Word vnto them.

Doct. The Word abides in none that beleeue not Christ

Iesus. Which first, is against all such as know not Christ, or de∣ny him, or rely not vpon him.

Secondly, it teacheth vs to lay sure hold on Christ.

Thirdly, it shewes that they that despise the Word, and the Minister thereof, haue it not abiding in them.

Vers. 39.

Search the Scriptures: for in them yee thinke to haue eternall life, and they are they which testifie of me.

THese words containes the fourth and last testimony, which Christ alleadgeth for confirmation of his diuine power and authority. Now it seemeth that Christ obserueth an order in setting downe these testimonies; first, to lay downe the lesse, and then the greater. So that indeed this testimony of the Scripture is the greatest of all the rest. Not as was be∣fore noted, that there is any difference in regard of the truth of them; but in regard of the euidence and clearenesse thereof. This the Apostle Peter shewes, 2. Pet. 1.19. where hauing al∣leadged the former testimonie of the voice of God the Father, vers. 17.18. and comming to speake of the testimony of the Scriptures, he saith [we haue a more sure word of the Prophets.] It is greater then in these respects: first, in regard of the long continuance of this witnesse, that it hath been a testimony gi∣uen of Christ from before so many ages, and so receiued by the Fathers, and approoued from time to time, as a certaine ground of Faith.

2. The very writing and recording doth adde weight vnto it, seeing that the Scriptures also are the voice of God, as wel as that which we haue before spoken of.

3. Because this testimony doth more distinctly and fully set forth Christ vnto vs, then any of the former doe; describing him in his nature, actions, offices, death and suffering the bene∣fit of it, and the meanes whereby wee come to be partakers of it.

4. This very Oracle, and also the workes of Christ, are now written and recorded, and so come vnto vs vnder the nature of

the testimonie of the Scriptur••.

First, then ob••erue the generall scope and drift of Christ in this place, which is, to make the Scripture the Iudge, whether himselfe had done and spoken well or no; vnto it therefore he referres his aduersaries, resting himselfe vpon the iudgement thereof.

Hence ariseth this Doctrine, that

Doct. The highest and chiefest Iudge of the mysteries of Godlinesse, matters of Faith ••nd Religion, is the holy Scrip∣ture: a point cleare by many places of Scripture, as Esay 8.20. Luk. 16.29, &c. 2. Tim. 3.16. and so in many places it is called a Law, Statute, Ordinance, and Iudgement; because it doth declare the Will and Councell of God, which he hath pro∣nounced and dec••eed. Thus Christ hath alwayes recourse vnto the Scripture, determining all questions by them; as Matth. 12.3, 5. & 22.29. and the Apostles, as Peter, Act. 2. Apollos, Act. 18. last.

Reas. 1. The Sc••ipture is the very Word and Voice of God: Now who shall be Iudge of the great mysteries of God, but God himselfe.

2. Because the Scripture is a true and perfect Rule that cannot erre, Psal. 19. It is a sufficient Iudge to decide all con∣trouersies whatsoeuer: and lastly, it is an vnpart••all Iudge.

Obiect. 1. Against this authority of the Scriptures, the Pa∣pists doe make many obiections, whereof wee will speake of two onely. The Scripture, say th••y, is a mute Iudge, and can∣not declare which is truth.

Answ. Though the Scripture cannot speake with the voice of a man, yet it doth speake as a Law doth speake, declaring what is the will and counsell of God. And cannot wee vnder∣stand the minde of a man as we••l by his writing, as by hearing of him speake; and the rather, seeing we may the more pon∣der euery word. And yet the Scripture doth giue a mouth vn∣to the Scripture, if wee marke it w••ll; as Matth. 22.31. [what is spoken vnto you of God] how spake God vnto you, but by the Scriptures; Ioh. 7.42. [saith not, &c.] Ioh. 19.24. [which saith;] and especially that, Heb. 12.5. [which speaketh, &c.]

Because the Word written doth declare vnto vs the will of God as plainely, and as distinctly, as if God with audible voice did speake vnto vs. Yea, if he should speake, he would speake no otherwise, then that which is in the Scriptures. And so a••e they said to speake vnto vs.

Obiect. 2. Heretikes, say they, make the Scripture their Iudge, and how then can it be a Iudge of truth?

Answ. This obiection, though commonly alleag••d by ••hem, to weaken the authority of the Scripture; yet if we well consider it, it doth very strongly prooue the same. A conten∣tious man when he will wrong his neighbour in any matter, he will pleade the Law for his right vnto his neighbors goods, as knowing, that without the sentence of the Law hee cannot enioy them. Now this shewes, that therefore the Law is the onely Iudge that must decide this matter. So in that Heretikes themselues for to vphold their doctrine, doe relye vpon the Scriptures, as without which they must needs faile in their cause, it is a very strong proofe, that therefore the Scripture ought to be the onely Iudge to determine of all matters of con∣trouersie. Againe, though Scripture haue been alleaged by Heretikes, yet did euer Scripture determine with, and for an Heretike?

Vse 1. To reprooue those vaine, opprobrious, and bl••sphe∣mous titles, that Papists giue vnto the Scripture of a leaden Rule, &c. Preferring the determination of Popes and Coun∣cels before the Scripture: which is to preferre man before ••od.

2. It teacheth vs in all doubts and matters of controuer∣sie touching Faith, Religion, and Manners, to resort vnto the Word and hereon to haue our iudgement grounded and set∣led. Not taking any thing either for article of Faith, or rule of life that is not warranted by it. So much of the generall.

The words doe naturally, diuide themselues into two parts:

• 1. A Precept.
• 2. Reasons to confirme it.

The Precept is in these words [Search the Scriptures.] From

whence the Doctrine arising is this,

Doct. The Scriptures doe require study and diligence, for the finding out of the meaning of them, and searching out the treasures hid in them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Scrutamini: Though in the Originall and Latine transl••tion, the word be ambiguous, and may be taken in the Indicatiue moode, and the Imperatiue also; yet I rather take it i•• the Imperatiue, as most translations doe, for a precept and duty, then in the Indicatiue, for a commendation of them; no∣ting what they did: as if he had sayd [ye search the Scripture,] &c. yet both waies the Doctrine is sound.

Search.] It is a Metaphor taken from such as search for gold and siluer Ore in the earth; who will not cast it away by whole shouell fuls, but will search, and sift, and breake euery clod to find out the gold. To this diligence in searching the Scripture, doth the Apostle exhort Timothy, 1. Tim. 4.13. and Salomon vseth the same Metaphor; Pro. 2.4. Act. 17.11. the same word. This diligence is often vrged in the old Testament by the phrase of meditating in the Word; as Iosh. 1.8. Ps. 1.2. & passim alibi.

The Reasons to moue vs hereunto, besides those here men∣tioned in the text, of which wee shall speake anon, are two:

1. The little hope of getting any good by the Scriptures, without searching into them.

2. The assured hope to get much good by searching. For the former, we must know, that God is hid in the Scripture, as gold is in the earth; and so is not found out at the first sight, but after a diligent search. Cursory reading may giue knowledge of the story, and of such things as are at the first sight easie and plaine: but yet it yeeldeth little, or no profit. For these Iewes, who had the Word amongst them, heard it, and read it in their Synagogue euery Sabba••h, made no profit by it, they found not the treasure hid in them; Christ Iesus, him they knew not, and therefore Christ bids yet search.

Obiect. But how can this stand with this perspicuity, and plainnesse that we affirm to be in the Scripture against the Pa∣pists.

Answ. We must well vnderstand, how the Scriptures ar•• plaine, and how obscure. First, to carnal men they are obscure, who discerne not spirituall things: but not so to th••se that are inlightened by the Spirit of God.

2. Neither is this obscurity in the Scriptures themselues, but because the god of this world hath blinded their eyes, that they cannot see.

3. In the maine grounds of saluation it is cleare and plaine: yea, in all, to those that are carefull and diligent, it is easie. For so the promise is, Prou. 2.3.4. and 14 but vnto the carelesse no∣thing is plaine.

The reasons why God hath thus hidden his wisedome in his Word, may be these. First, to discouer vnto vs our ignorance, that when we see how many great mysteries wee are ignorant of, we may be humbled. Secondly, That he might make a dif∣ference betweene those that seeke him in truth, and those that contemne him, who like Hogs and Dogs regard not Pearles. Wherefore he hath also hidden them from such. Thirdly, that God might maintaine his ordinances and we might th••rein be helpfull one to another, by preaching, by instructing, &c. Fourthly, to make vs the more earnestly desire and long after the knowledge of his Word. Fiftly and lastly, to bring vs to the performance of this duty here prescribed, to search, and search againe, that the more we search, the more we may finde.

2. Now for our encouragement, consider the second reason, viz. that our labour shall not be lost, but much rich treasure is certainly to be found by searching. Therefore is the Law sayd to be better then gold, then much fine gold of Ophir. So excel∣lent mysteries are therein contained, as neuer entred in mans heart; yea, the Angels desire to looke into them: 1. Pet. 1.12. Such mysteries as concernes not our worldly wealth, but the saluation of our soul••s. In reg••rd of which, the mysteries of all other bookes are straw and stubble, drosse and dung. And in∣deed what learning haue other bookes, that is not in the Scrip∣tures. For dost thou delight in Truth? This Word is the Wo••d of Truth both for the Author, for the matter, and for the effect; giuing vs assurance, that it is the truth. Wouldest thou

haue deepenesse and profound knowledge? Wheres greater profoundnesse then in the Scripture? Wouldest thou bee an Antiquary? Here is a story from the beginning of the World. Delightest thou in the Law? Here is the ground of all lawes, whence they spring & issue. Delightst thou in Histories? Heere are all sorts admirable for pleasure and profit. Or in Chrono∣logie? No where is the like for truth, or for length of continu∣ance, euen for 4000. yeares in seueral persons, lineally descended from Adam to Christ.

Now the Word (saith S. Paul to Timothy, 2. Tim. 3.16.) is profitable first, to teach; secondly, to conuince; thirdly, to correct, and to instruct. According to these properties, let vs make seuerall vses.

Ʋse. 1. This then teacheth vs; first, that therefore we ought to know the ground of those things that we beleeue: we must search the Scriptures.

2. That it is necessary that the Scriptures be translated, that all may search.

3. That the Scriptures are plaine, or may be vnderstood by those that will search: else why should we search?

4. That the Scriptures are a sufficient rule and direction; and therfore Christ bids them search in the Scriptures and no where else.

2. This refutes the errors of the Papist, who haue many po∣sitions cleane contrary vnto this Doctrine: as,

1. That people are to be kept in Ignorance.

2. That the Scriptures must bee read in an vnknowne tongue.

3. That Traditions, Fathers, and Councels, must bee ioyned with the Scriptures.

3. For Correction. It serues to reproue diuers sorts of men. Some care not to reade the Scriptures, but of all bookes make lest account of it: Chronicles, Histories, Playbookes are often read; the Scriptures seldome. Some will not suffer a Bible to be in their houses, and count it a reproach to carry a Bible to Church. Some will reade at Church, and turne to places as they are quoted, but neuer at home, their businesse suffers them

not: who yet are better then many, that will bring other bookes to Church, and while the Minister is preaching, reade those. Some content themselues to haue read ouer a number of Chapters at a time, without any further search. Some read and labour to search out the true meaning of places, but all is, that they may know the occurrences of things, bee able to re∣concile places, and maintaine them against the Aduersarie, who yet faile in this duty, in that they are not cast into the mould of the Scripture, and by their search doe not finde out the hidden Pearle, Christ Iesus.

4. For Instruction: it shewes, that this is a duty belonging to all to performe, and for our Direction in searching of the Scriptures, it is necessarie.

1. That we haue the Scriptures in our houses, in our closets; that wee reade them diligently and frequently, with study and obseruation; that we attend to reading, hauing there∣unto appointed times at rising, at going to bed, that besides publike reading in the Familie, we vse priuate reading by our selues. Not to tie our selues to reade ouer three chapters a day, so to reade the whole Bible in a yeere; but that we mark what bookes are easie, what more difficult, what best retained in me∣mory, what more hardly; and according to make choice of places, and to reade those that are most needefull and profita∣ble for vs: and such bookes as are hardest, as the Epistles of Paul and the Poeticall bookes, Iob, Psalmes, &c. to read them often.

2. That we doe not reade, without calling vpon the Name of God for direction, to open our eies that we may vnderstand his will.

3. That wee reade with a minde to subiect our seluess to it.

4. That in reading, we gather no collections contrary to the Analogy of faith contained in the Creed, Commandements and Lords Prayer.

5. That in those things wee vnderstand not, wee seeke for such helpe of others as we may for the finding ou•• of the truth, &c.

The reasons brought to cōfirme this precept are two; the first is taken from that opinion which they had of the Scripture to whom Christ directs this exhortation. [For in them ye thinke, &c.] Herein consider, first, The Substance of the reason. Which is, that the Iewes thought in the Scripture to haue eternall life. Which is not layd downe as a false opinion but as a true and orthodoxall ground, the more also to checke them, who al∣though they had so good an opi••ion of the Scriptures yet did not search them.

Doct. The Scriptures were written for our saluation that we might haue eternall life. Ioh. last. and last vers. For they first, declare in generall the good will of God to saue man, secondly, they shew the mean••s whereby wee are saued. Thirdly, they wo••k Faith, wher••by we come to be partakers of this meanes.

From the Inference of this reason note first, That all that haue the Scriptures in high account doe not make true profit and benefit by them: as the Iewes here. And so did they high∣ly este••me of Moses, and yet beleeued him not. Secondly, that the good opinion that we haue of the Scriptures, ought to stir••e vs vp to search them; else it will be a witnesse against vs.

2. The second point to be noted, is the manner of laying it downe [yee thinke:] not haue, for they missed of it.

Doct· Many looke for life and saluation, that in the euent ••nd issue are deceiued: Rom. 11.7. thus doe all Heretikes, Ido∣l••ters, &c.

The reason is, because they mistake the ground; they build o•• a wrong foundation; they cast anchor on quicksands, that ••n the end swallowes them vp.

Vse. Note this against such, as thinke they may bee saued in any relig••on, so they haue a good conceit: 1. Thes. 5.20.

2. To discouer the value hope of many that professe them∣s••lues Chr••stians, who whatsoeuer they doe, yet will say, they ••eane well, and haue a good intent.

The second Reason is in these words. [They are they which ••••st••f••e of me.] Because the Scriptu••es giue witnes vnto Christ: whi••h in that it is added a•• a reason, and motiue to search 〈◊〉〈◊〉 Scriptur••s it giues vs to vnderstand, first, That

Doct. Christ, Iesus is the maine and chiefe Treasure contai∣ned in them. Runne we through the whole Scripture, we shall finde this true, how it alwayes points at him: Luk. 1.70. Luk. 24.27. Act. 10.43.

For Christ is the onely Author and meanes, whereby we at∣taine vnto life; therefore the Scripture must needs giue it vn∣to Christ, else how could life be had in the Scriptures.

Vse, it shewes whither we must goe to find Christ, not to the writing of men, but to the Scriptures.

Further, from the time wherein Christ did vtter this, viz. be∣fore any part of the new Testament was written, and therefore hee must needs meane the old: we may note, that

Doct. Christ made knowne to the ancient Fathers before his incarnation. Which may serue to refute the opinions of those, that thinke the ancient Iewes were moued on••ly with temporall promises and iudgement, and not with spirituall. But it was Abrahams Faith in Christ, not his hope of the Land of Canaan, that was imputed to him for righteousnesse. How can Moses be said to haue suffered the rebuke of Christ, Heb. 11.26. if he had not beleeued in him.

Vers 40.

But yee will not come to me that yee might haue life.

NOw followes the reproofe of these Iewes. which is in ge∣nerall for their incredulity, in that they did not beleeue in him, whom the Scriptures declared. This their incredulity is generally laid downe, vers. 38. aggrauated, first, by the causes thereof: first, ignorance, vers. 37.38. Secondly, wilfulnes in this verse. Thirdly, want of loue, vers. 42. Fourthly, ambition, v 44.

Secondly, by the Issue, viz. condemnation, vers 45. &c.

In this verse we haue to note, first a declaration of the sinne it selfe, namely, obstinacy [yee will not come to me.]

Secondly, an aggrauation of it, by the mischiefe following vpon it, namely losse of life [that yee might haue life.]

Note here first the inference of this vpon the former. Wee haue heard that they thought well of the Scriptures, and loo∣ked

in them to haue eternall life, yet we see they come not v••∣to Christ, in and by whom they might haue life. What is the reason of this? Surely their opinion was on a false ground, they looked for life by other meanes, then by Christ, as by their owne righteousnesse, &c. Hence note,

Doct. They that are perswaded to attaine life by false meanes, will neuer be brought to seeke after the right meanes. Thus the Iewes, Esay 30. and 31. trusting to Egypt, withdrew themselues from the Lord, the onely meanes of their safety. Thus did the Scribes and Pharises, Luk. 7.30. despise the coun∣cell of God, whereas Publicans, Souldiers, Harlots, &c. came vnto Christ. Why? Because these had no other ground to trust vnto, whereby they might attaine to life. But the Phari∣ses were full of many false perswasions of attaining to it by o∣ther meanes: Mat. 21.30. Luk. 1.33.

Vse is to teach vs to take heed that our soules be not posses∣sed with false perswasions.

The obstinacy and wilfulnesse of the Iewes appeares herein, that neither by the preaching of Iohn, nor by the witnesse of God the Father giuen to Christ at his Baptisme, nor yet by the testimony of the Scripture, they would be mooued to beleeue in Christ.

Doct. They that haue the Word preached, and yet beleeue not in Christ, are guilty of the sinne of obstinacy. They are scor∣ners, Prou. 1.22. Reade Ezek. 2. and 3. Matth. 23.37. Act. 2••.27.

For if a man haue eyes, and yet see not the Sunne when it shineth, shall we not thinke that he winketh of purpose.

Obiect. But the case is not so in spirituall things; Faith is not in our power; wee haue not these spirituall eyes to behold Christ of our owne. How then can it bee obstinacy, if we doe not beleeue.

Answ. 1. I answer, that there is no man that liues where the Gospell is preached, and yet beleeues not, but he doth faile in doing of some things that hee might doe. So that though sa∣uing Faith be not in his power, yet doth he wilfully neglect to doe many things which are in his power, whereby he might

attaine vnto Faith: as neglect of comming to the Church, of attention to the Word, of Prayer, &c.

2. Howsoeuer we haue not free will to beleeue, yet can we resist, and gainesay the truth, and distrust God from a freenesse of will, arising from the peruersenesse of our corrupt nature.

So that both for wilfull neglect, and also repugnancy, and resisting of the Word, shall such be condemned as obstinate.

Vse To condemne those that liue vnder the Gospell, and yet are not wrought vpon by the Gospell, whose case is worse then that of Sauages and Infidels.

From the aggrauation of this fault we may learne, that

Doct. 1. They that are obstinately set against Christ and ••is Gospell, by no promise, no reward can be moued to relent and yeeld vnto Christ, no, not for life it selfe. Such obstinacy was in Lots sonnes in law, Gen. 19.15. in the Egyptians, Exod. 9.21. Psal. 58.4, 5. Act. 13.45.

For obstinacy doth so fill, and possesse the heart, that neither threats, nor promises can take any place.

Vers. 41.

I receiue not the praise of men.

THis verse is inserted in policy to preuent an obiection that the Iewes might make. For whereas he had reproued them for not comming vnto him, they might thinke thereupon, and say; O surely this man would haue many followers, he would that men should praise and applaud him. Wherefore Christ tels them, that he seekes not, he hunts not after the praise of men; it is their saluation that he aimes at.

Doct. Christ in those things that he did, did not seeke for his owne honour, reputation and glory, but to bring saluation vn∣to others: and so many times when he had done a great work, he withdrew himselfe, to take away all occasion that people should not talke of him; yea, hee forbad them to speake of him.

For first, he needed not this popular applause and commen∣dation, being the Sonne of God. Secondly, his works did com∣mend

themselues. Thirdly, yea, praise followed him, where he fled from it. Fourthly, Christ did now abase himselfe, and would now shew himselfe a patterne of humility for our imi∣tation; and therefore he did not seeke to extoll himselfe, Ioh. 13.15. Mat. 20.27, 28.

Vse. To set Christ before vs, and to follow him; looking to our duty to doe, because God hath laid it vpon vs, not because of applause and commendation. And this, as it is to bee done of all, so especially of Ministers that stand in Christs stead, who looke that they draw people vnto them for their good, and not for their owne praise: and so to preach, as not to preach them∣selues, but for the edification of the people.

Vers. 42.

But I know you, that yee haue not the loue of God in you.

In this verse is expressed the second fault, for which hee re∣prooueth them, viz. their want of loue; which is the second cause of their incredulity. Here note, first, the ground of his re∣proofe. Secondly, the thing reprooued.

1. The ground, [I know you.] Whatsoeuer you pretend, I know that it is not for Gods honour and glory that you doe this &c.

Doct. Christ knoweth mans heart and disposition, bee hee good, Ioh. 1.47. or bad, Ioh. 2.25.

Vse, for terror, for Hypocrites and dissemblers.

2. For incouragement to those that are vpright and true-hearted.

Doct. 2. Here wee may note, how Christ doth rep••ooue ••hem vpon sure ground and euidence. He neuer rashly or vn∣••ustly did reprooue any; and so when they were reprooued, their mouth was alwaies stopped, they had nothing to reply.

Vse, For our imitation to goe vpon sure grounds, not vpon euill surmises and suspitions?

2. The fault for which they are reprooued, is want of the loue of God. A strange thing, if we consider what great shewes

these Iewes made of the loue of God.

Doct. Many who seeme to stand for Gods glory, and fo•• his ordinances, and make great pretences of zeale to him; yet if their hearts be knowne, they will be found not to haue one true sparke of loue in them; as in Corah and his company: Numb. 16. in all Heretikes, Papists and Idolaters. It is not for loue, but for by-respects, some through enuy, some through ambition, some through couetousnesse, &c.

Wherefore we are to examine our selues, with what minde we doe those things which we doe, whether out of a pure loue of God, or no. This we shall know, by considering the nature and properties of this loue.

1. Loue of God is a holy spirituall affection, whereby our hearts are so k••it vnto him, that we do make him our summum bonum, chiefest good, whereon we doe rest. And it manifests it selfe by these two properties: first, a care to please him, and to continue in his fauour; that is, when we delight in his Word, and obey his will and commandements. For in his Word is declared what things are pleasing vnto him. That this is a pro∣perty of this true loue appeares, Ioh. 14.23, 24. 1. Ioh. 2.5. 2. Ioh. vers. 6. Whence followes another branch of this, name∣ly, a feare to offend him, when wee are carefull to auoide all things that doe displease him: Psal. 97.10.

2. By a loue of what and whom hee loueth: when for his sake we loue man, whom God hath made the chiefest obiect of his loue: Ioh. 3.16. And as man in generall, so especially those on whom God hath placed his speciall loue, in regenera∣ting, and begetting them againe to himselfe: 1. Ioh. 5.1. Psal. 16.3.

••y these properties we are to examine our selues: and here∣by it appeareth, that the Iewes had not the loue of God in them; for they delighted not in his Word, Ioh. 8.47. They kept not his Commandements, Matth. 15.8, 9. Neither loue•• they those whom God loued; for Christ they hated, although they knew by the testimony of Iohn Baptist, and the witnesse of God himselfe, that he was the beloued of God: so did they likewise the Prophets, Apostles, and holy men: 1. Thes. 2.15.

Vers. 43.

I am come in my Fathers Name, and yee receiue me not; if another shall come in his owne Name, him will yee re∣ceiue.

IN these words Christ laies downe a confirmation of the for∣mer point, namely, that these Iewes had no loue of God in them; his proofe is drawne from their affection and disposition towards himselfe, that came in the Name of God, and towards others that came not in the Name of God. Now that the strength of this proofe may appeare, obserue the meaning of the words.

I am come] This is spoken of that voluntary subiection whereunto Christ did abase himselfe, to become our Mediator, our Priest, and our Prophet, to reueale his Fathers will vnto vs.

In my Fathers Name] This implies three things: first, that he came with authority and commission from his Father. Se∣condly, that he came to bring a Message from his Father, to de∣clare his will. Thirdly, that he came to set forth, not his owne, but his Fathers honour and glory.

Yee receiue me not,] Yee reiect my doctrine, and hate my person.

If another come in his owne name,] Of his owne head, decla∣ring his owne conceites, or doctrines receiued from other men, seeking his owne praise and honour.

Him yee receiue.] Such yee honour, loue, follow, and em∣b••ac••.

The Argument then is thus: They that loue God, loue those that come in Gods Name, and reiect the other that come in their owne name:

But yet doe cleane contrary:

Therefore yee haue not the loue of God in you.

Obserue here then, first, a description of those who are the obiect, whereby our loue to God may be discerned, namely, of Ministers, who are either sent of God, or come in their owne names; that is, are either faithfull Ministers, whereof Christ

doth here set forth himselfe as a patterne.

[I am come, &c.] (But of this diuers times before) or false teachers and vnfaithfull, here set downe by the example of the Pharises, of whom it is plaine, that they were not sent of God, who preached their owne Traditions, and sought onely their owne glory. Hence we learne,

Doct. That it is a certaine note of a true Minister, to come in Gods Name, and of a false Minister to come in his owne name: the one hath an eye vnto God, and runnes not before he be sent; and being sent, obserues what his will is, and accor∣ding to it, doth all things for his glory: the other hath an eye onely to man, to please him, to seeke honour and preferment, &c. This difference wee see plainely betweene Michah the Prophet of the Lord, and Chenaanah, and the rest of the false Prophets: 1. King. 22.11, 12, 14. betweene Ieremiah: Ier. 42. who perswaded the people to obey the King of Babel: and Hananiah: Ier. 28.10, 11.

See Ier. 23.16, 17.

Vse. This is a speciall meanes to try the spirits, 1. Ioh. 4.1. whether they be of God, or no, if they seeke themselues, or the Lord.

2. It shewes that many among vs, although they haue an outward Calling, yet comes not in Gods Name, in that they aime not at the edifying of the Church by preaching, but their owne maintenance, ease and honour; or if they preach, they preach themselues to shew learning, not for instruction of the people.

Secondly, obserue in this verse the peoples carriage and af∣fection towards the Ministers, either receiuing, or reiecting of them.

Doct. 1. They that receiue not such as come in the Name of God, it is plaine they haue no loue of God in them: for they that loue not him that is sent, loue not him that sendeth: 1. Ioh. 5.1. Iob. 13.20. This appeareth by the different carriage of godly men, and of hypocrites from time to time towards the faithfull Ministers; as of Abab and good Iehoshaphat towards Micah: 1. King. 22.8. of the good Princes, and the hypocriti∣call

call Priests against Ieremiah: Ier. 26.11, 16.

Note this, that we may examine our selues, with what mind wee haue entertained those faithfull Ministers, that God hath g••uen vnto vs in this land, &c.

Doct. 2. They who receiue such as come in their owne name, loue not God: for there is a maine opposition betweene this, the seeking of mans selfe his honour and ease, and the seek∣ing of the Lord: Phil. 2.21. and therefore they that delight in such as seeke not the Lord, assuredly loue not God. For it is a property of true loue, to loue those whom God loueth, and hate those whom he reiecteth: Reuel. 26. Psal. 139.21, 22.

Doct. 3. From the ioyning of these together, learne. That those who reiect true and faithfull Ministers of the Lord, are ready to embrace false teachers. Pharaoh hated Moses, but re∣ceiued Iannes and Iambres. Ahab hated Michaiah, but liked the false prophets. So the Iewes did flocke after Theudas and Iudas of Galilee, Act. 5.36, 37. yet they reiected Christ and his Apostles. The like they did in the last destruction of Ierusa∣lem, as Iosephus reports; and now doe they highly esteeme their Rabbins. Which commeth to passe, first, through the iust iudgement of God, who giueth them vp to the blindnesse of their heart to beleeue strong delusions: 2. Thes. 2.10, 11. Deu∣ter. 28. Secondly, through the corruption of nature, because we are naturally disposed vnto error, rather then vnto truth, into which also wee easily doe fall, if wee bee not restrained by the Spirit of God. Whence it is, that there neuer was any he∣retike, were his opinions neuer so grosse and damnable, but had many followers: 2. Pet. 2.1.2.

Vse. This teacheth vs not to close our eyes against the truth, &c.

Vers. 44.

How can yee beleeue which receiue honour one of ano∣ther, and seeke not the honour that commeth of God alone?

IN these words is laid downe a fourth fault of these obstinate Iewes, which is also another cause of their incredulitie. A

cause, thoug•• 〈…〉〈…〉 down, yet indeed the greatest, being not a cause of the•••• 〈◊〉〈◊〉 beleeuing, but such a cause as implies an im∣possibility, that it was impossible for them to beleeue. And therefore he setteth it downe very emphatically by way of in∣terrogation [How can yee?]

Quest. But how may it be imputed vnto them?

Answ. First, generally, in regard of Nature, it is impossible for any man to beleeue, because first, by nature we relish not spirituall things, we see no fruit, or benefit by them, and so we regard them not. Secondly, by nature wee are not capable of them: 1. Cor. 2.14.

2. But in speciall, whereas Christ saith, How can yee beleeue; hee makes this their ambition to be a peculiar let and hinde∣rance to them. For whereas the doores of our hearts is natu∣rally shut vp against sauing faith, ambition is as a barre that keepes it fast from opening.

The first thing then to be noted in these words, is the cause of th••ir vnbeliefe, viz. their ambition and desire of honour.

Doct. Ambition is a maine impediment to sauing faith; Ioh. 12.43. and therefore their Faith mentioned, vers. 42. was only historicall; Ioh. 7.5. Christs kinsfolkes beleeued not in him, being loth to be ill thought of among the Pharises.

For there is a direct opposition betweene Faith and ambiti∣on. Faith makes a man to be vile in his owne eyes, to see his owne wants, and so causeth him to goe out of himselfe, and seeke for helpe at God onely.

But ambition makes a man to thinke highly of himselfe, to ouerweene himselfe, and be much conceited of his owne gifts, as the proud Pharises. So that he will attribute all to himselfe, and nothing to God, as did Herod, Act. 12.22, 23.

Vse, To take heed of this roote of bitternesse; to striue a∣gainst ambition and vaine-glory, and for motiues to consider,

1. The doctrine before deliuered.

2. That ambition and desire of praise corrupts, putrifies and maketh odious to God, euery good thing that we take in hand, our prayers, fastings, almesdeeds, the very worship and seruice of God: Esay.

3. That in seeking praise of men, we loose the praise of God, who haue here our reward.

4. Gal. 1.10.

5. That hereby wee prouoke Gods wrath against vs: for he resisteth the proud; as did Herod, Act. 12.23.

Quest. But is it simply vnlawfull to seeke the praise of men?

Answ. We may not simply seeke it, to the end to be praysed of them: for men praise those things that are agreeable to their humour, and all doe not like godlinesse: but when it may tend to the honour of God, the confirmation of the good, and the re∣buke of those that oppose themselues, we may seeke it. As Paul would haue the Corinthians to thinke well of him, but it was for Christ for the professions sake, and that the aduersaries mouth might be stopped.

2. We may not seeke for it in the first place, but in his due or∣der, first seeking to be approued of God, then the approbation of men. First, doing those things, which in the vprightnesse and integrity of our conscience wee know to bee good, then if men doe like and allow of it, to receiue this as a blessing of God, if not to be contented, and not to hunt after their applause. And thus we are to labour to leaue a blessed name and memory be∣hind vs.

Directions to auoide ambition:

1. In all things that wee thinke to be excellent and praise-worthy, consider whence we haue them; 1. Cor. 4.7.

2. To consider what a Sea of impiety and wickednesse is in vs, how many faults our hearts are priuy vnto; for this consi∣deration will pull downe all proud conceits.

3. To consider that of the Apostle, 2. Cor. 10. last verse, that so we be not puffed vp with any thing that may seeme glori∣ous to man, but may study to approue our selues vnto God in what he allowes.

Further, note here the description of an ambitious humour, in these words (one of another) noting, that they did sooth, flat∣ter, and claw one another.

Doct. Ambitious men are ready to puffe vp, and to flatter

one another· They will giue titles to others, that such titles might be giuen vnto themselues. They doe it not that others might be praised; for pride ••uer goes with enuy, and hatred of pride in others. But this is the way to get honour from o∣thers, by seeming to honour them.

Vse. To take to our hearts in giuing of honour to other, it is not a thing vnlawfull, 1. Pet. 2.17. Rom. 12.10. so it bee not done for vndue and vniust respects, Iob 31. last verse.

How inconuenient this ambition is, appeares by the conse∣quent [And seeke not the honour, &c.] Whence obserue, first, from the inference:

Doct. They which seeke for popular applause and praise of men, are carelesse in seeking for the praise of God, as did the Pharises, whose whole practise was to bee seene of men, not to approue themselues to God: and so Christ compares them to whited tombes.

For there is a contrariety be••weene Gods will and mans will, and what pleaseth man pleaseth not him: and so if we set our selues to seeke the one, we cannot seeke the other.

Ʋse. This is a further motiue to auoide ambition.

Doct. 2. In that this is laid downe as a reproofe of them, that they did not seeke the praise of God, note, That true praise commeth from God: that praise which we may, and ought to seeke, and wherein we may rest, that is, that praise which is gi∣uen of God for those things which hee allowes, who knowes best what is good and praise-worthy.

Obiect. But may wee not doe those things that are praised by the Saints?

Answ. Yea: for they doe it being directed by the Word, and illightned by the Spirit, so that their praise is the very praise of God. But it must not bee vnderstood here of that commendations which is giuen by naturall men.

Doct. 3. From hence we may also learne, that it is lawfull to seeke for praise; because it is a reward of piety and vertue: so that not the thing, but the manner of seeking it is condemned.

Now in this case we must doe as men vse to doe, that seeke the praise of another, they will obserue to doe euery thing that

may be pleasing vnto him, &c. so if wee will seeke the honour of God, we must marke diligently what is his will, what is ac∣ceptable to him, and in those things we seeke to honor him by obeying his will, and then shall we be assured to receiue honour from him againe, 1. Sam. 2.30.

Doct. 4. Alone] This implies, that we may not seeke praise of God and of men both together; labouring to approue our selues in some things to God, and in some things to man: for the iudgement of God and man are contrary, and we cannot satisfie both. And therefore wee must set our selues to reiect the one, and to seeke wholly the other.

Vers. 45.

Doe not thinke that I will accuse you to my Father: there is one that accuseth you, euen Moses in whom yee trust.

AFter that our Sauiour had reprooued these Iewes for their vnbeliefe, and laid downe the causes thereof, viz. their ignorance, obstinacy, want of loue, and ambition, hee comes in the next place to the euent and issue, that will follow vpon this their incredulity; telling them (in these words) that condemnation remaines for them, they shall be accused, and so as that they shall be condemned. It is then a very seuere Com∣mination against them, wherein obserue; first, who shall ac∣cuse them; first, negatiuely, one is remooued [Think not that I.] Secondly, affirmatiuely, another is declared who it shall be, viz. Moses.

Secondly, for what they shall be accused. First, in generall, from the manner of Christs proceeding, how that after hee had first soundly prooued the point in question, viz. that hee was God, and also reproued them for their incredulity; now seeing them still to remaine obstinate, and that nothing would worke vpon them, hee can no longer forbeare, but hee threatens this ••eauy iudgement vpon them. Hence we learne,

Doct. That when men will not be moued with soundnesse of argument, or with reproofes, they must bee more roundly dealt withall, by denouncing the iudgements of God against

them. This was the practise of Christ against all obstinate men, as the Pharises, Mat. 23. Many woes denounced. Of Mo∣ses with Corah and his company. Of Iohn Baptist with the same Pharises, Mat. 3.7. Tit. 1.13. For when milder meane•• will not preuaile this may worke vpon them, Iud. vers. 23. Therefore as lenity and mildenesse doth become the seruant of God, so doth also seuerity beseeme him according as hee hath persons to deale withall. These cautions obserued, first, that he haue a calling to doe it: for then doth the threatnings terri∣fie: as if a child be threatned by his father, a subiect by hi•• Prince. Secondly, that the person be certainely found to bee obstinate. Thirdly, that it be done without passion, in a holy zeale with meekenesse. Fourthly, that it be done without re∣spect of persons to one, as well as another, sparing none. Fiftly, that it be for weighty causes, not for trifles, as Excommunicati∣on is now vsed, which makes it so lightly esteemed of. Sixtly, it must be vsed in the last place, after all other gentler meanes sought·

In particular, first, consider the occasion of these words [Doe not thinke] implying that this obstinacy arose in them, because they cared not for Christ, nor estemed what he said, whom they accounted but as a meane man like vnto others; yea, worse then others, holding him for a blasphemer, prophaner of the Sabbath, &c. but as for them, they had Moses for their Patron, whom they trusted in. This their thought being not yet vt∣tered, Christ preuenteth, telling them, that euen Moses, whom they so highly magnified, should be their accuser.

Of this dealing of Christ, we haue many examples, how hee doth preuent the thoughts of his hearers, so meeting with sinne at the beginning, before it breake out further.

A patterne for Minis••ers to follow, teaching them to diue into mens hearts as farre as they can. W••ich they may doe,

1. By d••ligent obseruing of t••eir owne disposition, their owne temptations, &c. and to thi••ke the same may bee in o∣thers, &c.

2. By obseruing what hath been the quality and dispos••ti∣on of his Hearers, what their conceits and opinions, ••••••ir excu∣ses

and pretences, &c.

3. By the Word which can search further then any other meanes. Thus shall they meet with sinne in time, and suffer no roote of bitternesse to s••••ing vp.

2. The parties accusing.

Not Ch••••••t, but M••ses, [Thinke not that I.] But how may this be, doth Christ accuse a••d ••••ndemne vnbel••euers?

Answ. This may be taken two wayes, either litterally, and that, first, in regard of that proper and maine end, for which Christ came into the world, viz. not to condemne and accuse sinners: for this the Law had done before, but to saue. Se∣condly, in regard of his high Office, to be a Iudge to heare and giue sentence, and not to be an Accuser.

2. Or figuratiuely; first, by way of concession; as if hee should say, Though I should hold my peace, and say nothing of you to my Father, yet should you not be acquited: for euen Moses, whom you hold for your Patron, shall accuse you. Se∣condly, by way of amplification, as if he had said, Thinke not that I alone will accuse you, there is another also that will ac∣cuse you, euen Moses.

From the connection of these two, obserue,

Doct. They that beleeue not Moses and his writings, shall haue Moses to be their accuser. So they that beleeue not the Prophets, haue the Prophets for their accusers. The same may be applied to the Apostles, and all faithfull Ministers of the Word: for they all bring not their owne, but the message of God, whose Word cannot goe backe in vaine, but it either breeds faith, or makes moe obstinate, it is either a sauour of life, or of death, 1. Cor. 6.

Vse. It teacheth vs to be very carefull in reading of Moses, the Prophets, Apostles, &c. in hearing the Ministers of the Word, to take heed how we reade and heare, viz. so that wee apply both threatnings and promises to our selues, that we be∣leeue all doctrine of Faith, follow after all graces whereunto we haue been stirred vp, auoide all vices, from which wee haue been dehorted. Else e••ery Chapter and verse that wee haue read, euery Se••mon 〈◊〉〈◊〉 ••••struction that wee haue heard, shall

be a witnesse against vs to accuse vs.

In whom yee trust.] First, note here the erroneous and here∣ticall 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ac∣cuse them, which is their incredulity: not directly expressed, but laid downe vnder a proofe, and 〈◊〉〈◊〉 the more strongly affir∣med.

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 ••••••are this, we must consider, that there is a double faith▪ first, •• generall faith, whereby we beleeue the Ministers of God to be his seruants sent of him, and that which they deliuer, to be t••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 vn∣d••rstood not, that Moses spake of Christ, and therefore they beleeued him not.

The proofe stands thus; Yee beleeue not me, therefore yee b••leeue not Moses.

Doct. They that beleeue not in Christ aright, beleeue not Mo••es▪ the Prophets, the Apostles, the Scriptures, or the Mini∣sters 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 accu∣sers.

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 Mo••es and Christs pe••sons: secondly, betweene Moses writings and Christs words: as is hee shoul•• say, If yee reiect Moses, whom yee t••i••ke so well of, whose writings are recorded vnto you, no ma••••••ll, yea, how can you but reiect me, whose words are only s••unded in your eare••, and of whom yee esteeme so meanely, an•• so basely, [from th••ir conceit.]

Doct. If we will no•• b••leeue the written Word of God, we wi•••• not beleeue any ••uide••c•• whatsoeuer. Marke Abra••••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, spea∣king 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.