following Verse 23. That all men should honour the Sonne euen as they honour 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 performed 2. The manner of performing it 3. The motiues to vrge and presseit In the duty consider 1. the thing it sâ—lfe 2. the extent The thing it selfe is honour which is a generall word comprising 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 â—is excâ—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 reuerence 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 honour which we must doe vnto the Sonne for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 together Reason of this is the equality between them and this is also another argument the sixt to proue that same equality because 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 inferiour 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 because 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 Ambassadour is honoured but also in regard of an identity and samenesse 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 Thâ—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 worshipping of God for thâ—ugh all thiâ—ke that God is to be honouâ—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 infeâ—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 abased 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 appointed 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 dispensation Doct. Christ vsurped not that honour to be equall in dignity to his Father Psal 110. 1. Act. 2.36 Vse 1. Of comfort that the things that Christ did are acceptable 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 dependance of them on the former it may bee considered in two respects 1. Wee heard
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 testimonie 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 testimonie 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 circumstances which might disgrace vs or amplifying other hyperbolically 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 needlesse 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 offended 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 Testimonies that are alleadged Which are first propounded 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 vndeniable testimonie But how is God another from Christ Answ In foure respects First in regard of the Iewes conceit 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 testimonie The points to be noted are first Who it is that beareth witnes Another that is God Doct. The testimonie whereby Christ doth iustifie himselfe and his actions and vpon which he doth rest is the testimonie 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 vncontrouleable as shall be shewed hereafter Vse Here wee learne whereon to rest and ground our actions viz. vpon the testimonie of God and his approbation 2. Cor. 10. last For men may deceiue through flattery and be deceiued through ignorance but God can neither And better it is to seeke for the appâ—obation of the master then of the seruant 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 declaring 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 witnes 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 assured 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 testimony 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 testimony 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 witnâ—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 Secondly 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 thâ—se words he bare witnesse This was proper
other misorders is sinne Secondly that the seeming good things that come to the wicked are indeed euill things and turne to their destruction And those euill things that come to the godly are indeed good to them and turne to their benefit Thirdly Many things in this world seeme to fall out crosly to the end that we might looke for that general iudgement when euerie thing shall bee ordered according to iustice and right 2. If it be obiected that it doth not beseeme the Maiesty of God to haue regard to small and base things I answer The smallnes of such things doth not so much debase his care and prouidence as the infinite number of them doth magnifie his wonderfull wisdome and power in disposing of them The vse in briefe is First To refute all Atheists and Epicures Secondly to teach vs to looke vp vnto him to depend vpon him to cast our selues on him to look for a blessing from him whatsoeuer the meanes be that we vse c. The Second point is the likenes Idenity or Samenes of the Sonne with the father Christ here proues that his power and authority is one and the same with the fathers because the effects of both are one and the same The Doctrine in generall is That Christ is equall with the Father This himselfe plainely expresseth vers 19. and it is manifest in regard of the effects which are attributed to both ioyntly as Heb. 1.2 touching the creation and to either of them as the creation of the world to the sonne Ioh. 1.3 and redemption to the father So the sending of the holy Ghost to the Father Ioh. 14.26 and to the Sonne Ioh. 15.26 and 16.7 this equality is plainely expressed Ioh. 1.1 and Philip. 2.6 Vse 1. To refute all heretickes denying him to be God 2. It confirmes the former vses drawen from the title Father and it shewes that he is to be worshipped as God the Father Heb. 1.6 3. To strengthen our faith in the maine point of religion viz. redemption by Christ that we may be fully perswaded of the infinity and all-sufficiency of his merites Consider now the maine End and Scope for which Christ alleadgeth this he doth it as we heard to defend himselfe against the Pharisees who excepted against that worke which he had done on the Sabbath His defence is grounded First on his owne authority Secondly on the goodnesse of the work God worketh saith he euery day on the Sabbath also and is blamelesse But I haue the same authority that God hath therefore I am not to be blamed Hence this Doctrine ariseth First from the proposition that God cannot breake his Law The Sabboth was not here violated because in this act God did worke with Christ The grounds of it are 1. God is Lord of his Law and not tied vnto it for he gaue it vnto his creatures not to himselfe 2. Gods will is the rule of goodnesse of lawfull and vnlawfull 3. The absolute perfection and goodnesse of God that hee cannot goe against it denying or thwarting himselfe Some obiections are made against this as Gen. 22. Where God commands Abraham to kill his sonne and Exod. 12. Where the Children of Israel are bidden to borrow of the Aegyptians Iewels c. To these I answer First That these are not against the law for the former example there was no fact done nor any intent and purpose of a fact to be done but was only a triall In the latter the word which wee reade borrowed signifieth also to aske or require So that they asked of the Egyptians these and these things and the Aegyptians gaue them vnto the Israelites freely and God did so extraordinarily worke vpon the hearts of the Aegyptians that they gaue them their chiefe thinges 2. I answer That God is Lord of life and death to take life from man when he will And as he hath power so also he hath right to doe it Now God forbids the taking away of life when we haue right so to doe God therefore may command any one to be the instrument of doing this Secondly So also had God an absolute power ouer the goods of the Aegyptians to to dispose of them as he pleased Besides consider the equity of this fact First equity did require in regard of that sore bondage wherein they held them that they should make them some recompence Secondly the Aegyptians enioyed their labour and this deserued wages Thirdly They reaped much good by the Israelites who builded them cities c. And therefore it was iust and equall that they should be rewarded Another Obiect is out of Hosea 1.2 but to this I Answer that it was but a vision and no fact and the Prophet only declareth vnto the people that thus and thus was done in a vision to set forth vnto them their estate what they were like vnto 2. From the Inference or conclusion ariseth this Doctrine That neither Christ can breake the Law of God and that vpon the same grounds as the former so hee is said to bee the Lord of the Sabbath Vse 1 To shew vnto vs that whatsoeuer Christ did in subiecting of himselfe to the Law it was for our sakes So Gal. 1.14 which is spoken in regard of a voluntary submission as a pledge and suretie for vs. Obiect But what if hee had broken the Law had hee not been subiect to punishment as other men Answ This is a supposition of an absolute impossibility and therefore not to be made 2. To teach vs that what God and Christ did by the absolute goodnes and perfection of their nature that we should endeauour to doe in being pliable to his law and subiecting our selues to it because it is agreeable to his will Lastly from the goodnes of the worke that it was a Diuine worke and so Lawfull This Doctrine doth arise Workes tending to the honour of God are proper to the Sabbath Verse 18. Therefore the Iewes sought the more to kill him not only because he had broken the Sabbath but sayd also that God was his Father making himselfe equall with God IN this verse is layd downe a violent opposition against the former Apolagies The branches of it are two First The manner of the opposition Secondly The Causes In the manner note First The Kinde of this Oposition they sought to Kill him Secondly the Extent the more In the Kind note this Doctrine arising from it that the aduersaries of the truth labour to suppresse the truth not by force of argument but by persecution Thus did the old Iewes with the Prophets casting them into Prison and killing them but yet not discouering any error in their Preachings as 2. Chron. 24.21 So dealt Herod with Iohn Baptist and the Iewes with the Apostle Act. 4.16 So haue Heathen men and Heretikes alwaies done towards godly Martyrs and so doe Papists where they get the vpper hand Reason hereof is First The euidence of truth which is such that it cannot by soundnesse of argument bee
none are loued but in Christ and all in Christ are loued So much for this first Cause simply considered in himselfe Now we come to consider it in the reference thereof viz. as it is to shew the ground of that power authoritie dignitie excellency and equality which Christ hath with his Father Whence we learne that Christ did not vsurpe these things buâ— God did freely and willingly bestow thâ—m on him Vse 1. Further to strengthen ouâ— confidence in him to repose our selues vpon his redemption mediation c. Secondly it serues for the terror of those that oppose themselues against this dignitie and equality of Christ for they prouoke God and are fighters against him who hath in loue communicated these things to Christ Thus did the Iewes because they would haue none to be equall to God oppose against the authoritie of Christ and this likewise is spoken to aggranate their malice The second Cause whereby it comes to passe that Christ doth the same workes with his Father is because the Father sheweth him all things Which is not to bee taken for a bare relation or an instruction or that the Father doth them only in the presence of the Sonne as one man may doe a thing in presence of another or that he sets them before him as in a Mappe or Table but for a communication that the Sonne doth participate of the Wisedome Power and whatsoeuer else the Father hath together with his Essence Secondly that the Father doth so set forth himselfe in his Sonne that he may be seene in him and who so knoweth the Sonne may know the Father as Ioh. 14.9 And this is a further argument to proue the equality because God coÌ„municates all things to him Vse 1. It shewes vnto vs how the vnsearchable mysteries and depth of Gods wisedome come to our knowledge and to be reuealed vnto vs. God hath communicated them to Christ and Christ hath declared them to vs. See Reuel 5.5 c. And this shewes a reason of that phrase that Christ is called the Word because he hath vttered the will of his Father and hath declared the secret Councels of God Therefore are wee to heare him Matth. 17.5 as the old World was to hearken vnto him speaking by his Prophets and the Iewes to himselfe when hee was on earth and the Church afterward when hee spake by his Apostles so are wee now to hearken to him speaking in his Ministers who declare to vs the will of God So much for these causes considered seuerally in themselues Now consider them ioyntly as the loue of the Father is made the ground of communicating all things to the Sonne Whence obserue that 1. All that Christ hath from his Father it come from loue then how much more doth all that which is in vs come of loue 2. According to the loue that the Father did beare vnto the Sonne accordingly did he bestow the Spirit Ioh. 3.34 also dignitie and honour vpon him Vse So likewise learne we by Grace to iudge of Gods loue towards vs if we find that we are regenerated and sanctified to be perswaded of Gods loue And further by the measure of grace to hope for the measure of glory for the more grace wee haue the more God loues vs the greater is his loue the greater will be our glory 3. It is a fruit and token of loue to enuie no skill knowledge dignity honour c. but to be ready to communicate all things So saith Christ to his Disciples You are my friends I haue shewed you all things And herein especially is that saying true Among friends all things are common And this may bee a triall for Parents if they loue their children for Schoolemasters if they loue their scholers and for all friends if they loue one another Vers 20. and he will shew him greater workes then these that yee may maruell NOw we come to consider the particular euidences of this equalitie but before we come to speake of them wee must consider the transition from the former generall points vnto those that follow here laid downe by Christ in these words Which is done first to preuent a secret obiection which the Iewes might make For it is so that what the Father doth thou doest and what thou doest the Father doth can the Father then doe no more then that which thou hast done â—iz to cure the sicke giue sight to the blinde c. Christ answereth God can doe more these are but small euidences of his almighty power but hee will manifest vnto his Sonne greater workes whereby it shall be declared that hee is the Sonne of God Secondly to stirre vp attention because the things which Christ had yet done were lightly esteemed and opposed against now therefore God would shew such great workes that their hearts should be amazed and astonished at In this transition are two points first the extent of Christs power greater workes Secondly the euent of it they should maruell For the former it hath reference to the miracles which Christ had before time done Whence the Doctrine is that Christs miracles which hee did were but euidences of a farre greater and more almighty power as his miracles of healing the sicke of power to cure our sinnes of restoring sight to the blinde of power to illighten our minds of casting out of diuels of his power of subduing the Diuell and deliuering vs from his bondage and the like And this vse ought we to make in reading the miracles of Christ 2. Yee should maruell Yee mine enemies Doct. Such is the euidence of Christs power that it maketh all astonished as we may reade at the working of most of his miracles and at his resurrection how greatly the Iewes were astonished And at the day of Iudgement all such as haue opposed against him shall tremble and quake Now this astonishment at the power of Christ is that wherein we must rest it being an argument rather of Christs power then of our faith in him But we must consider the end of this power for which it was giuen him viz. that hee hath it for our good that hee might saue vs and then his power will be a ground of our faith to make vs to shroud our selues vnder him Verse 21. For as the Father rayseth vp the dead and quickeneth them euen so the Sonne quickeneth whom he will THe Particular euidences for the proofe of the equality betweene Christ and God the Father are 1. The Power of quickening in this verse 2. The Right and Authority of Iudging vers 22. Rayseth and quickeneth To phrases implying one thing as appeares in the other cause where but one is expressed yet not in vaine is that of quickening added For first it shewes that they were dead and so vnable to helpe themselues Secondly that he rayseth them not as stocks and stones but with the raising puts life into them which amplifies the benefits Some take this raising of the dead to bee meant of Christs
partaker of the diuine nature and doing the workes of God More Particularly we are to consider 1. A description of these workes 2. A declaration of the witnes which they beare They are described in two clauses 1. Which the Father hath giuen me to finish Which sheweth first the ground Secondly the extent of these workes 1. The ground of them is because they were such workes as the Father had giuen him in charge to doe which shewes that what Christ did he did by authority commission from his Father a Doctrine heretofore noted and it is a notable ground for the strengthening of our Faith because God no doubt will accept of those things that Christ did for vs they being done by his authority And secondly it is for our imitation that wee haue the warrant of God for the things wee doe Now as this is a ground so it is an end why Christ doâ—h these workes as Luk. 2.49 Ioh. 6.38 and before vers 30. of this Chapter Ioh. 4.34 2. The extent is that Christ was not onely to begin these workes but to goe thorow with them and finish them Hence learne Doct. That the worke that God hath giuen vs is not done till it be finished This Christ knew and so he fully finished the worke his Father gaue him as Ioh. 4.34 17.4 19.30 Vse 1. For reproofe of the opinion of the Papists that Christ did not perfectly finish his worke but left some things for the Saints to adde thereunto out of Col. 1.24 2. We must obserue that in the worke of God we adde vnto diligence and carefulnesse constancy and continuance The second clause is which I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I is added â—mphatically from whence the Doctrine is that Doct. What Christ did he did by his owne power This did the people obserue in all his Miracles how he by his owne authoritie and in his owne Name did cast out Diuels forgiue sinnes teach the people c. Doct. Whence we learne that Christ is to bee acknowledged adored worshipped beleeued and trusted in as one that is absolute of himselfe to doe what he will And thus are not Saints to be trusted vnto who are only the instruments of God 2. The Witnes which these workes doe beare is expressed in these words That the Father sent me Now where Christ vrgeth this sending as a proofe of his equality with the Father we must vnderstand it of such a sending as when an Equall is sâ—nt and not an Inferior of the sending of a Sonne not of a Seruant or Messenger This Phrase of being sent is applied to Christ in three respects 1. In regard of distinction of Persons of the Father and the Sonne 2. In regard of Christs Incarnation who being in Heauen in the bosome of his Father was sent to take flesh vpon him here in earth 3. In regard of his Office as he is Mediatour betweene God and Man and therevnto sent and deputed by God This shewes that Christ did not vsurpe any authority and dignity of himselfe but had this by communication from God the Father A point before noted Vers 37. And the Father himselfe which hath sent me beareth witnes of me Ye haue not heard his voice at any time neither haue yee seene his shape Vers 38. And his word haue you not abiding in you for whom he hath sent him yea beleeue not IN these words is layd downe the third testimonie viz. the witnesse of God the Father Wherein obserue 1. How Christ doth plainly lay downe the testimonie 2. How he reproues the Iewes vnbeleife In the former we are to note 1. The Party that giues this testimonie who is described by a twofold relation to him to whom the witnes is giuen 1. Of Father The Father himselfe shewing that this was the first person in Trinity 2. Of sending Noting that Christ was come from the Father So that this testimony of the Father is That Christ is his Sonne 2. The witnesse it selfe beareth witnesse of me But when and how was this testimonie giuen Answ God the Father giueth testimonie to his Sonne foure waies 1. by his Prophets Heb. 1.1 Act. 10.43 and 3.18 2. By inward reuelation and inspiration when God by his Spirit assureth mens hearts that Christ Iesus is his Sonne as he did to Peter Mat. 16.17 3. By the testimonie of Christ himselfe Ioh. 3.33 for in that Christ giueth testimonie of himselfe God the Father also doth it 4. In his owne person by his voice First at his baptisme Mat. 3.17 and at two other times at his transfiguration Mat. 17.5 and Ioh. 12.28 And this is here principally meant for the first that is the testimony of the Prophets comes next to be handled the second is secret now Christ would bring such a testimony as all might take notice of And for the third that iâ— the point in question to be proued Here then we are diligently to weigh the greatnes of this testimonie and in it to note the great goodnes of God and the care that he hath of vs. For this being the ground of all the Articles of our Religion viz. that Christ is the Son of God without which there can be no comfort in beleeuing of any God was not contented to haue declared this by his Prophets yea or by Christ himselfe but himselfe from Heauen in his owne person doth assure vs of the truth of this so necessary an Article of Faith that Christ Iesus is his owne Sonne in whom he is well pleased with vs. And therefore of all testimonies of Scripture this among the rest and aboue all the rest is to be regarded as a most sure and strong prop of our Faith And this vse Peter teacheth vs to make when from hence hee bringeth a strong argument to confirme the truth of the Gospell 2. Pet 1.16 17 18. The vse is the same that is made Mat. 17.5 Deut. 18.15 Act. 7.37 that therefore we do heare Christ by attendiâ—â— vnto his Word which he hath caused to be written for the â—â—â—uation of his Church So much to the testimonie 2. In his repoofe note first The fault for which he reproues them The ground of this fault 1. The fault is noted in these words yee haue not heard his voice at any time neither haue yee seene his shape Which words may be taken first litterally That they neuer heard the voice of the first person speaking by himselfe at any time that is at any other time except then and vpon that occasion when hee gaue testimonie to his Sonne Neither yet did or can any man behold God with carnall eyes So that this first amplifies the greatnesse of this testimony that it is a matter of great weight sith neuer before nor since the like testimony hath been giuen Secondly it shewes what a great benefit it was that Christ was incarnate who is the character and ingraued forme of the Father in whom we may see and behold him Heb. 1.3 2. Metaphorically
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 repâ—ooue â—hem vpon sure ground and euidence He neuer rashly or vnâ—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 foâ— 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 kâ—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 property of this true loue appeares Ioh. 14.23 24. 1. Ioh. 2.5 2. Ioh. vers 6. Whence followes another branch of this namely 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 regenerating and begetting them againe to himselfe 1. Ioh. 5.1 Psal 16.3 â—y these properties we are to examine our selues and hereby 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 loueâ— 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 receiue IN these words Christ laies downe a confirmation of the former 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 Secondly that he came to bring a Message from his Father to declare 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 declaring his owne conceites or doctrines receiued from other men seeking his owne praise and honour Him yee receiue Such yee honour loue follow and embâ—acâ— 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 according 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 affection 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 hypocriticall 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 gâ—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 seeking of the Lord Phil. 2.21 and therefore they that delight in such as
taught to read in the holy Scriptures the booke of God as Timothy was Compare 2 Tim 1.5 with 3.5 for so with learning they shall sucke in Religion and 2 there is a secret and diuine operation in the Word to worke holinesse 3 That they be daily catechized and instructed in the grounds of Religion Deut. 6.7 where continually signifieth according to the vsuall phrase of Scripture as the continuall sacrifice that which is done day by day but obseruing this caueat â—hat they be not too tedious but deale with them as it is Esa 28.13 Moreouer lâ—t parents take occasion to raise vp the minds of their children vnto God 4 That they take occasion especially to declare vnto their children the mysterie of all thoâ—e ordinances that God hath instituted in his Church of tâ—e Sabbath Sacraments c. So the Israelites were to expound to their children the Passeouer 5 To prouide such tutors and gouernors as are religious so Hannah did put her sonne to good old Eli 1 Samuel 1. 6 â—hat they teach them by their owne good example as Iosh 1. Psalm 101.2 This addes an edge to all the rest It remaineth to shew the contrary aberrations oâ— parents 1 That they are onely and wholly carefull for the temporall good of their children meate drinke apparell complementall carriage and rich calling and good marriage in which they respect the good of their children no more than heathens doe 2 Many care not in what religion they be brought vp Such are those that haue rich and wealthy but popish friends to whom they will put their children to be instructed wherein what doe they but shew themselues most vnnaturall giuing poyson to their children and euen sending them to the diuell 3 That they teach them at first prophane and vile bookes neuer also catechize them In which case the Papists may rise vp against vs in iudgement 4 By ill examples they teach their children vile sinne euen in their câ—adle Come wee to the second branch namely the time of the performance of these duties of which consider 1 The beginning when it must be done 2 The contiuance how long 1 For the beginning Doct. So soone as the childe is docible and able to apprehend instruction so soone must he be taught and nurtured in the feare of the Lord Pro. 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mouth of his way Like as they giue children meate as soone as they câ—n take it with their mouth Pro. 13.24 betimes in the morning Heb. viz. of his age Pro. 4.3 tender Then was Salomon instructed 2 Tim. 3.15 an infant So dealt Anna with Samuel a childe Reasons are either priuatiue implying an auoyding of mischiefe as 1 Vnlesse they be taught betimes they will fall into many sinnes because they are pronâ— to sinne Gen. 6.5 Prou. 22.15 and as soone as they haue ability they will execute it This is a meanes to preuent it 2 This preuents obstinacy and peruersenesse for within a while they will grow refractary and indocible as Hophni and Phineas Or positiue of fruites and benefits ensuing namely a good effect of their labour because 1 Instruction is easily taught there being an aptnesse and inclination in youth to learne 2 That which is learned in youth is longest retained Prou. 22.6 Obiect But to teach children is but as to teach Parrots that which they vnderstand not and so 't is but labour lost Answ 1 The ground 2 The consequence is false for 1 a childe so soone as it is able to conceiue any thing vnderstands it better than any other creature else whatsoeuer 2 Suppose they conceiue it not yet 1 It is better that by this meanes they be kept from an euill course than let run into it 2 This is a great meanes to helpe their vnderstanding as wee see in Princes and Noble mens children that haue good bringing vp who vnderstand more at 12. than many others at 20. yeeres 3 As yeeres doe increase so will they make vse of that which they learne in youth therefore though there be no fruit for the present yet it will come afterwards as it is in â—owing of corne The contrary practice of parents is who suffer the bâ—st yeeres of their children to be spent in vanity and waâ—â—onnesse Where note by the way that this point of well nurturing children doth especially belong to the motheâ— as we see 2 Tim. 1.15 compared with 2 Tim. â— 15 Pro. 31.1.1.8.6.20 yea after a peculiaâ— manner to mothers when they are young they being then most familiar conuersant about them in feeding câ—othing c. For this cause the holy Ghost doth expresse in the books of the Kings Chronicles the mothers name because chiâ—dren do most ordinarily follow their mothers So Salomon and Absalon the children of one father but of two mothers the one bad the other good so it is when the father is a Protestant the mother a Papist the children commonly are Papists 2 Chr. 2â— 1 3. Ahaziah fell to Idolatry by reason of his mothers counsell Which serues to stirre vp mothers to diligence in educating their children The second branch of the time is the Continuance The childe must be instructed so long as the parents haue power and authority to gouerne him which is so long as he liueth and they are parents though there must be a difference put in respect of age For children are bound to parents as long as they liue and so must be subiect and ruled by them So Eli rebuked Hophni and Phineas though they were married and Iob had a care and command ouer his children though they kept house Directions That parents doe so wisely carry themselues towards their children as they still reserue in their owne hands a power to curbe and bridâ—e them euen when they are growne into yeeres Contrary to which is their practice which let goe the reines vnto their children yea put themselues in their childrens power and stand at their courtesie Many haue found the mischiefe of this as Dauid did in Absalom Concerning the meanes of Helpe for the performance of this duty of education they are two Frequent admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into the mind more by instruction Due correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both 1 Doct. That to instruction must bee added admonition that is they must labour to whet these things into the hearts of their children to make a deeper impression Deut. 6.7 8. Eccles 12.11 Prou. 7. Because the apprehension of children is very weake and sickly and therefore vnlesse that which is taught bee vrged it will slip away Parents therefore must obserue the inclination of their children and accordingly vrge and expresse vpon them those things they haue taught them Contrary is the practice of those who thinke it sufficient to haue told their children what is to be done but goe no further complaining of great labor and paine that it is to bee still in admonishing of them 2 Doct. Correction must bee added