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
vnto life therefore the Scripture must needs giue it vnto 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. before 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 onâ—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 generall 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 looked in them to haue eternall life yet we see they come not vâ—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 councell 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 Pharises were full of many false perswasions of attaining to it by other meanes Mat. 21.30 Luk. 1.33 Vse is to teach vs to take heed that our soules be not possessed 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 scorners Prou. 1.22 Reade Ezek. 2. and 3. Matth. 23.37 Act. 2â— 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 sauing 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 â—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 vnto 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 commendation being the Sonne of God Secondly his works did commend 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 imitation 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 themselues 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 reprooueth them viz. their want of loue which is the second cause of their incredulity Here note first the ground of his reproofe 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
closeth vp the eyes of a mans reason so that be the proofes and euidences neuer so plaine yet he cannot be perswaded in his heart Vse Not to thinke any thing the worse of the truth though men beleeue it not for few there are that will beleeue Esay 53.1 Rom. 10.16 but the truth of the Gospell depends not vpon man but vpon God Rom. 3.4 Wherefore wee ought not as many doe to stagger and doubt of the truth because Papists and others after so much writing and disputing and so plaine euidence on our sides will not yet beleeue but still write and euen die in defence of their errors For what if an Heretike bee burnt at a stake shall we thinke euer the better of his heresie or on the worse of Gods truth God forbid Let vs rather looke vpon the Word of God and so ground our selues thereon and consider withall what a man is if God giue him ouer to the diuell to incredulity obstinacy and hardnesse of heart Receiued They heard the Word preached and the truth of it proued vnto them oftentimes by Christ yet they remained incredulous and obstinate Which first as it serues to aggrauate their hardnesse of heart and vnbeliefe Secondly so it yeelds vnto vs this obseruation That incredulity and obstinacy against plaine euidence of truth is not onely proper to the profane and infidels but to many of them also that vse to heare the Word preached to frequent Sermons c. as the Iewes did Ezek. 33.31 32. Vers 33. He that hath receiued his testimony hath set to his seale that God is true 34. For he whom God hath sent speaketh the words of God For God giueth not the Spirit by measure vnto him 35. The Father loueth the Sonne and hath giuen all things into his hand 36. He that beleeueth on the Sonne hath euerlasting life and he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him THese verses containe a declaration of Faith which is se◠downe first by the nature and obiect of it He that hath receiued his testimony Secondly by the excellency of which is laid downe by the effect hath set to his seale that God is true Which is confirmed by a reason in the next words For he whom God hath sent speaketh the Words of God and this strengthened with another reason For God giueth not the Spirit by measure vnto him The 35. verse layes downe first the ground of this latter reason why God giues him the Spirit without measure The Father loueth the Sonne Secondly a fruite of this loue and hath giuen all things into his hand Thirdly Faith is declared by the benefit that comes by it namely life euerlasting which is further amplified by the contrary of vnbeliefe what hurt followes vpon viz. the wrath of God vers 36. He that receiueth his testimony Here Faith is described by the nature and obiect of it which is the testimony of Christ that is the Gospell whereof Christ is the Author The point of doctrine hence arising is that true faith is onely grounded vpon the Word of God as Ioh. 17.8 That faith which relyes vpon mans word and authority brings no honour to God nor comfort to our owne consciences Hath set to his seale that God is true Here is the excellency of faith shewed by the effect That faith ratifieth and confirmeth the truth of God as Abrahams faith is said to glorifie God Rom. 4.20 whereas vnbeliefe makes God a lier 1. Ioh. 5.10 But how can faith seale vp the truth of God or infidelity impeach it Indeed the truth of God doth not depend vpon man but vpon the immutability of Gods will yet Faith is said to ratifie and confirme it first in regard of the manifestation of the truth of God to others as among men hee that beleeueth another doth manifest to the world that accounts him a true and trusty man Secondly because it assures and ascertaines vnto our owne hearts and consciences the truth of God Thirdly in regard of Gods acceptation Infidelity doth impeach the truth of God not that indeed an vnbeleeuing man can make God a lyer but because he doth his vttermost endeauour as much as in him lyeth to make him a lyer by denying and doubting of his truth This affoords many instructions first that of all other graces Faith is the most necessary for a mans own self because by it we apply the promises of God and the merits of Christ vnto our consciences Secondly that likewise none is more excellent because it confirmes the pretious truth of God Thirdly that this is the most acceptable grace because it sanctifies all other without it it is impossible to please God Fourthly this shewes the great respect that God hath to man that hee doth accept a testimony from him Fifthly againe that faith doth on our part to God that which the Spirit doth on Gods part to vs this assures vs of Gods truth that seales vp the truth of God as Christ by his Spirit is knit and vnited to vs wee by faith to him Vers 34. For he whom God hath sent speaketh the words of God for God giueth not the Spirit by measure vnto him FOr he whom God hath sent speaketh the words of God Here is laid downe a reason of that which was spoken of the excellency of faith in sealing vp the truth of God drawne frō the office of Christ The reason stands thus He that receiueth his testimony whom God hath sent and who speaketh the words of God hee sealeth that God is true but hee that receiueth Christs testimony receiueth his testimony that is sent from God and that speaketh the words of God Therefore he that receiueth the testimony of Christ sealeth that God is true Or more briefly thus Christs testimony are the words of God therefore he that receiueth Christs testimony sealeth that God is true This 34. verse then containeth two parts First the Office of Christ with the condition or effect of it Secondly the gifts of Christ and the quantity of them The Office is set downe in these words He whom God hath sent Which phrase of sending is generally applyed to all the Messengers and Ministers of God from time to time both before and after Christ 2. Chron. 24.19 Ioh. 1.6 Ioh. 13.20 And it notes three things First the kind and quality of their Office that they are Ministers and Messengers Secondly the warrant of their calling God sends them Thirdly that they are deputed and set apart to that calling But particularly it is here vnderstood of Christ and in the generall it setteth forth thus much That Christ tooke not vnto him this Calling and Office of himselfe but God did appoint him as the Apostle prooues Heb. 5.4 5 6. More particularly it sheweth that Christ was sent from heauen euen from the bosome of his Father to take flesh vpon him to declare vnto vs the secret counsell of God and to work our redemption as Gal. 4.4 Ioh.
miracles in raising of the dead but that is to much to restraine it only to that wherefore hereby is implied first a Spirituall quickening from the death of Sinne at our conuersion Secondly a corporall quickening the raising of our bodies out of the graues at the last Day now if we will referre the miracles of Christ vnto this as euidences and proofes of what he was able to doe at the last Day Euen so c. Herein is the equality as the Father doth raise vp the dead so doth the Sonne Whom he will This is not spoken to put a difference that the Father doth quicken some whom he will and the Sonne others whom he will but is added as a ioynt worke to both not restrayned to the Son but only applied to him and this First because the Iewes doubted not concerning the Father but confessed that he was able to raise vp whom he would Wherfore this shews first that there was no compulsiue necessity in Christ to do as the Father doth but a meere freewill Secondly as there is a vnity in Nature betweene them so is there likewise in Will Thirdly that the Sonne hath a power to quicken whom he will and whom he lets he dead in sinne Fourthly that this quickening is of Grace 5. That this is a happy quickening here meant belonging to those that he will shew grace vnto So it is not simply to be taken for the raising from the graue but for a raysing to life euerlasting Such a raising as we beleeue in the Creed The point then is that the Work of the Father and the Son in quickening is one and the same 1. Ioh. 5.11 Whence are two euidences to proue the equality First He that quickeneth the dead is equall to God the Father in power But Christ quickeneth the dead Therefore c. Secondly The Sonne doth this of his freewill so also is he equall to the Father Consider in the words two points first the effect Secondly the ground of the Effect The effect is quickening of the dead which is here brought in â—s one of those greater workes which the Father will shew vnto the Sonne hence note the Doct. Quickening of the dead is one of the greatest euidences of diuine power greater then that of Creation Thus the Apostle when he would set forth the great power of God he alleadgeth this Rom. 4.17 Eph. 1.19.20 Rom. 1.4 a worke so great that of naturall men it cannot be conceiued and beleeued Act 17.18 yea it was hard for the Disciples to beleeue it as Thomas Io. 20 25. And as this Resurrection from the graue so is our Quickening from sinne an euidence of the power of God And for this cause the meanes of quickning is called The power of God Rom. 1.16 1. Cor. 2.5 For we are dead in sinnes Vse 1. We see how needfull it is to meditate on the power of Christ to strengthen our Faith in regard of the Resurrection 2. That seeing our raising from sinne is one of the great euidences of Gods almighty power it confutes the Pelagians that say a man may raise himselfe and Semipelagians that say a man is but sicke and being helped by a little grace hee workes out his saluation himselfe And lastly all carnall Gospellers that thinke they can turne from their sinnes when they will and leade a spirituall life 2. The ground of this effect is the will of God Hence we learne that Doct. Christ as Mediatour hath an absolute power of life and death to pull whom hee will out of this iawes of death and to suffer whom he will to perish Ioh. 10.18 Reuel 1.18 Vse For consolation of those that belieue in Christ that if here we haue euidence of grace we may be assured to bee raised vp againe to life For if the Spirit of Christ be in vs it will raise vs vp aâ— the last day as the Apostle â—â—ith For regeneration is but the first fruits of eternall life See Ephes 2.4 5 6. Vers 22. For the Father iudgeth no man but hath committed all iudgement to the Sonne IN this Verse is laid downe a second particular euidence and proofe of the equalitie of Christ with God the Fatheâ— the Argument is this Hee that hath all power all gouernment and all iudgement committed vnto him is equall to the Father But Christ hath all these c. Therefore he is equall to his Father Also this is set downe as a reason of the former argument Vers 21. For Christ may quicken whom he will because as it is in this Verse he is the supreame Lord that guides and gouernes all things For the meaning of the words note the phrases of Iudgeth Iudgement iudgings and iudgement are not to be taken only concerning the last Iudgement but concerning the supreme disposition and gouernment of all things in the world as appeares by the word all iudgement Iudgeth no man That is by himselfe alone but in and by the Sonne Hath committed That is the Father doth communicate to the Sonne this Office and hath taken him into his fellowship in the gouernment of the World not that the Father doth sit idly in Heauen but that in and by his Son he doth gouerne all things The Doctrine that hence naturally ariseth is that Christ is the supreame Lord and Gouernour of all Matth. 28.18 Mat. 11.27 Heb. 1.2 Which is to be vnderstood of Christ as he is Mediatour as we shall see Vers 27. Obiections against this are first that vsually iudgement is attributed to God Answ Christ here is not excluded but it is to bee taken of the whole Trinity Obiect 2. out of Ioh 8.15 Answ Christ here is not excluded but it is to bee taken of the whole Trinity 2. Obiect out of Ioh 8.15 Answ That is not to be exclusiuely but that there is one that doth iudge namely the Father yet he doth it in and by his Sonne It is there spoken of the Father for the greater terrour of the Iewes 3. Obiect out of Ioh. 8.15 where it seemes that there is a plaine contradiction Ans That is spoken of Christ his present action and carriage not of his power and right of iudging as appeares by vers 16. for himselfe did teach and instruct them 2. It is spoken in opposition to the Pharises that were rash in censuring others Vse 1. It teacheth vs how to account of Christ not only as of a Sauiour from whom we looke for good but also as a supreame Lord and so to feare and reuerence and to bee afraid to displease him as Ps 2. and not to make him a packhorse for our sinnes because he is a Sauiour 2. It is for our consolation that this our Sauiour is Iudge Who then shall lay any thing to our charge 3. It is for terrour of those that oppose themselues against Christ As Iewes and Turks and such as persecute his members for they persecute him that is their Iudge 4. That all men should honour the Sonne as in the verse
vers 22. that the Sonne quickeneth whom hee will hereby implying that euery Son of Adam is not quickened but those only to whom he sheweth fauour Now who they be is here expressed in this verse viz. such as heare his Word and beleeue in God 2. Verse 23. was shewed that there is an honour due to Christ now he sheweth what it is viz. to belieue in him c. Hence we learne Doct. 1. That they only which doe heare the Word of Christ and doe beleeue in God the Father doe partake of the the quickening power of Christ For this hearing and beleeuing is a beginning of our quickening and raising from death so that from hence wee may gather an euidence and assurance whether this quickening power of Christ doe belong to vs and whether we be of the number whom Christ will rayâ—e vp vnto life eternall yea or no. Doct. 2. That the honour which is due vnto Christ is to hearken to him in his Word and to beleeue in him This is all that is required of vs Deut. 18.15 Mat. 17.5 Ioh. 3.16 viz. to beleeue Vse is first to stirre vs vp to honour Christ by this meanes euen as subiects if they see their King to count himselfe honoured by such and such things they will endeauour to doe them 2. To reproue them that will honour God after their owne conceits as Saul 1. Sa 15.22 or after the traditions of men as Mat. 15.9 or by outward pomps and solemnities as the Papists which are but toyes to the excellent maiesty of Christ So much for the dependance The words themselues containe in generall a description of such as are raised vp by Christ The parts are 1. A Preface Verily c. of which hath been spoken before only here it is added to moue vs to attend vnto the matter deliuered as a point to bee much regarded and obserued 2. A promise wherein obserue first the Parties to whom it is made Secondly the promise it selfe hath euerlasting life c. The Parties are described by their actions first he that heareth Secondly and beleeneth these actions are both of them amplified by their obiects first my word secondly him that sent me The first action he that heareth which is layd downe both as a cause of the latter viz. of beleeuing and as a meanes to attaine to life euerlasting Whence we learne Doct. That the meanes to attaine to true faith and to eternal life is the hearing of the Word Rom. 10.14 15 17. Ephes 1.13 Act. 15.7 that faith followes hearing the Word Now eternall life is a consequent of faith as Esa 55.3 1. Ti. 4.16 hence the word is called the word of saluation Act. 13.26 Eph. 1.13 Rom. 1.16 yea saluation it selfe Heb· 2.3 Reason First hearing is a cause of knowledge now knowledge and illumination are a ground of Faith Secondly by hearing is the Spirit conuayed vnto vs by which Spirit Faith is wrought in vs by faith we are vnited to Christ and being vnited to him we haue a right and title to heauen So the Word is called the ministery of the Spirit 2. Cor. 3.6 Gal. 3.2 Vse 1 For Ministers that they be faithfull diligent and conscionable in preaching of the Word for it there bee no preaching there can be no hearing Rom. 10.14 a point of exceeding great moment because idle and idoll pastors doe shut vp the kingdome of heauen against the people and cause them to lie in sinne and incredulity so becomming guilty of their blood 1. Cor 9.16 2. For the people to stirre them vp to diligence to hearken and attend vnto this Word when it is preached c. The obiect of hearing is here sayd to be the Word of Christ Whence we learne Doct. That it is not euery word which is able to worke faith in vs but only the Word of the Sonne of God The Gospell my Word as opposed to the words of men and their traditions Ioh. 6.63 Rom. 1 9. Ioh. 1.18 and 14.6 The law cannot doe this for that is the letter that killeth and it is the ministery of death 2. Cor. 3.6.7 and much lesse then the words of men and their traditions Vse is to teach vs that as we be diligent to heare so we bee carefull to know what we heare The second Action is to belieue Though hearing be a thing necessary and a good ground-work and beginning yet it is not sufficient but we must further beleeue in the truth declared by the Gospell Doct. It is not sufficient to heare the Word onely but Faith must be added to our hearing Hebr. 3.2 Ephes 1.13 Rom. 1.16 For the Word doth but onely offer grace Now what good is it to haue a Benefice offered onely if it be not receiued but this is done by Faith Act. 13.48 Vse As before we were exhorted to heare so here wee are directed how to heare viz. not to content our selues with a bare and naked hearing or that we doe vnderstand the Preacher and know the mysteries of the Scripture but to apply the Word and Promises to our selues The Obiect of this action is described in these words him that sent me which is a description of God the Father and implies a relation betweene the Father and the Sonne as if he had said In him of whom I am who hath giuen me vnto the World c. Doct. God as he is the Father of Christ Iesus is the onely obiect of our Faith and therefore he saith not and beleeueth in God simply but in him that sent me And therefore wee must come vnto God in Christ and doe whatsoeuer we doe in and through him Heb. 13.15 No creature can bee the obiect of our Faith on which wee may rest because it is not able to protect vs from Gods wrath Neither is God himselfe as he hath immediately to doe with vs for so he is most strict in iustice and as a consuming fire before which we are but stubble Onely as he is well pleased in Christ and in him manifesteth his grace and fauour may approach vnto him with confidence Vse It shewes the vanitie of the most part of the World that either know not Christ or deny him as the Iewes and so dare to come vnto him in great iustice So much of the Parties The Promise is declared first affirmatiuely hath euerlasting life Secondly negatiuely and shall not c. Doct. The fruite of that honour which we performe to Christ Iesus is eternall life Ioh. 10.27 28. 1. Pet. 1.3 4. which is not in regard of any desert of the workes but of Gods free grace who sets downe this reward to encourage vs and to magnifie his owne mercy Which shewes his fatherly tendernesse towards vs that whereas we are bound to doe no lesse and he might absolutely command vs yet hee rather chuseth to draw vs on by the hope of reward Vse To bee stirred vp to the performance of these duties both in regard of thankefulnesse to God and in respect of our
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 people the one in Christ the other out of Christ c. Which must note against the Papists conceits of Limbus Patrū Limbus Infantum 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 passed c. it implies the certaintie of these promises Yet a question 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 beginning 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 trouble 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 aggrauate 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 Common-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 spirituall 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 vilenesse of our nature wherein we are borne 3. To shew that the worke of our conuersation is a powerfull worke and diuine And for this cause we are not to maruell 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 authoritie but wondred much that he should say such things of himselfe 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 question 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 appointed by God the houre which time we are with patience to waite for Secondly it commeth it shall not bee preuented 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
is the Law sayd to be better then gold then much fine gold of Ophir So excellent 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 soulâ—s In regâ—rd of which the mysteries of all other bookes are straw and stubble drosse and dung And indeed what learning haue other bookes that is not in the Scriptures For dost thou delight in Truth This Word is the Woâ—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 Where 's 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 Chronologie No where is the like for truth or for length of continuance 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 Vse 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 positions 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 reconcile 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 thereunto 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 memory what more hardly and according to make choice of places and to reade those that are most needefull and profitable 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 ouâ— of the truth c. The reasons brought to coÌ„firme 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 although they had so good an opiâ—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 meanâ—s whereby wee are saued Thirdly they woâ—k Faith wherâ—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 highly esteâ—me of Moses and yet beleeued him not Secondly that the good opinion that we haue of the Scriptures ought to stirâ—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 â—nd issue are deceiued Rom. 11.7 thus doe all Heretikes Idolâ—ters c. The reason is because they mistake the ground they build oâ— a wrong foundation they cast anchor on quicksands that â—n the end swallowes them vp Vse Note this against such as thinke they may bee saued in any religâ—on so they haue a good conceit 1. Thes 5.20 2. To discouer the value hope of many that professe themsâ—lues Chrâ—stians who whatsoeuer they doe yet will say they â—eane well and haue a good intent The second Reason is in these words They are they which â—â—stâ—fâ—e of me Because the Scriptuâ—es giue witnes vnto Christ whiâ—h in that it is added aâ— a reason and motiue to search 〈◊〉 Scripturâ—s it giues vs to vnderstand first That Doct. Christ Iesus is the maine and chiefe Treasure contained 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 attaine