John 5

AFter this there was a feast of the Jews Tho there be some that think the Feast mentioned here was that of Pentecost, and others, that it was the Feast of Tabernacles, yet the most and best Interpreters judge it was the Feast of the Passeover that is here mentioned. And that this was the second Passeover which happened after our Saviour had entred upon his Publick Ministry. We read of the first, Ch. 2.13. and from that Verse of that Chapter, to this Chapter, the Evangelist (as they think) has been relating so much of our Saviours Actions, until the Second Passeover, as it was the Will of God we should have upon Publick Authentick Record, and had not been Recorded by the other Evangelists, who give a further account of his Actions done this Year, Mat. Ch. 4. Ch. 8. Ch. 9. Mark Ch. 1. Ch. 2. Luke Ch. 4. Ch. 5. In the time of our Saviours Publick Ministry (which was three Years and a half) there were four Passeovers. The other Evangelists take notice but of one of them, and that the last. Iohn is thought to have mentioned all the four; the first, Ch. 2.13. the second in this place, the third, Ch. 6.4. the fourth, Ch. 13.1. Another Reason they give why the Feast of the Passeover should be here intended, is, because from about that time to the Harvest were four Months, according to what our Saviour had said, Ch. 4.35.: and Jesus went up to Hierusalem Jesus went up to the Passeover, to Hierusalem, to show his Obedience to his Fathers Law, Deut. 16.16..

Now there is at Hierusalem by the sheep market We read in Scripture of Sheep-gate in Hierusalem, Neh. 3.1. There was also a Market for Sheep, and other Cattel, Deut. 14.26. Some therefore add Market, others add Gate to the word in the Greek, signifying Sheep: a pool Near to this Gate or Market, there was a Pool,, some Translate it a Fish-pool, others (more properly) a place to wash, or to Swim in (the word deriveth from a Verb that signifies to Swim.) They say, there were two such Pools within the compass of the Mount on which the Temple stood, the one Eastward, called the upper Pool, 2 Kings 18.17. The other Westward, near to the Sheep-gate. The one was called Bethesda, the other, the Pool of Siloam, by the Kings Garden, Nehem. 3.15. mentioned also by our Evangelist, Ch. 9.7. They say, the Waters of these Pools were supplied from a Fountain called Siloam which was not always full of water, but the water bubled up in it at certain times with a great noise, coming (as was thought) through hollow places of the Earth, and Quarries of hard stones. These Waters of Shiloah are mentioned, Isa. 8.6. and said to go soft y; from place, these Waters are concluded a the Kingd m of David, and of Christ. This being admitted, it is not to be wondred that they had that Healing Virtue given unto them (as some judge) just about the coming of Christ; for it should appear by Ch. 9.7. that the Pool of Siloam, as well as that of Bethesda had so; for in former times it is thought to have been of use chiefly to wash Garments in, and Sacrifices when they were slain. Some wi l have them to have derived their Healing Virtue from thence, but that is vain, their Healing Virtue was doubtless derived from the Lord that healeth us., which is called in the Hebrew tongue Bethesda This Pool in the Hebrew was called Bethesda, which some Interpret, The House of pouring out, because as some fancy, the Blood of the Sacrifices was there poured out (but that is a great mistake, for that was to be poured out at the Altar) or because Rain-water (as some think) was poured into it; or (which is more probable) because waters were poured into it out of the Conduit mentioned 2 Kings 20.20. But others Interpret it, The house of Grace, Mercy, &c. because of Gods great goodness showed the People, in giving this Healing Virtue to these Waters., having five porches The five Porches belonging to this Pool seem to have been five Apartments for Impotent men t walk in, or rest themselves in, when they came to wash themselves in the Pool..

In these In these Apartments (called here Porches) there were a great number of Sick Persons, some labouring under one Infirmity, some under another: Some blind, some lame, waiting for the time when lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water the water should be troubled..

For an Angel went down at a certain season into the Pool, and troubled the water This water had not always in it this Healing Virtue, but only when it was troubled, and this was at a certain season, how often, the Scripture has not determined (some will have it to be only at their great Feasts, of the Passeover, and Pentecost, &c. but the S ripture says no such thing.) None must think that the Angel appeared in any visible shape, but the roiling or troubling of the water was a certain sign, that that was the time when alone they were Medicinal: whosoever first after the troubling of the water, stepped in, was made whole of whatsoever Disease he had nor were many healed at one time, but only one Person, that could first get into this water, he was Healed, let his Disease be what it would. The waters not being constantly Medicinal, but at a certain time, when they were ro led; and then, 2. not for all, but only to h m who could first get in. And 3. for any Disease, of what sort, or kind soever his Disease was, sufficiently confuteth the Opinion of those who fancy that the Waters derived this Healing Virtue from the Entrails of the Beasts Offered in Sacrifice, being washed there, for besides that this is denied by some, who say, those Entrails were washed in a Room on purpose for that use within the Temple; if they had derived their Healing Virtue from thence in a Natural Rational way, they would have exerted their Virtue upon more than him who first stepped in, and that not at the time only when they were roiled, nor would their Virtue have extended to all kind of Diseases. Of what ever use this Pool therefore was before, certain it is at this time God made use of the Water in it to heal, and so as men might see that it healed not by any Natural, but a Miraculous Operation. The Scriptures of the O d Testament make no mention of it. And it is observed by those who are ve sed in the Iewish Rabbins, that neither do they make the least mention of it: Which makes it very probable, that they had this Virtue, not from the time of the building of the Sheep-gate by Shallum, Nehem. 3.15. Nor from the time when the Asmon an Family was extinct; or the rebui ding, or further building and adorning the Temple by Herod, but a little before the Birth of Christ, as a Figure of him being now coming, who, Zech. 13.1. was a Fountain opened for the House of David, and the Inhabitants of Hierusalem; and from whom is both our cleansing, and our healing, as these Waters, which before had a cleansing, and now received also an healing Virtue..

And a certain man was there which had an infirmity thirty and eight years What this mans Name was, or what his Circumstances in the World, or what his particular Disease was, we are not told; nor is it said that he had lyen there thirty eight years, but that he had so long laboured under his Weakness; which whether it was the Palsie or no, is uncertain; probably it was a Disease hardly curable by Humane Art, and ordinary means; for it cannot be thought but in that time he had used all rational means, which he finding of no value as to his case, he came and lay at this Fountain, waiting for a Cure in this way of Miraculous Operation..

VVhen Jesus saw him lye, and knew that he had been now a long time in that case Christ as God, knew the particular time when this Infirmity seized him, which was eight years or upward before our Saviours Birth, and about the time when the Temple was re-edified, or rather enlarged and further adorned by Herod. As Man, he pitieth his Case, he says unto him, VVilt thou be made whole he asketh him, if he was willing to be made whole? Not that he doubted of his willingness; for what Sick man was ever unwilling to be healed? Besides that, he knew that the poor man lay there for that very purpose; but that he might make him declare his miserable, helpless state and condition, and draw out his Faith, and Hope in himself; and from his Answer, take an occasion to heal him, and make the Spectators more attentive to his Miracle.?

The impotent man What his particular Impotency was, the Scripture does not tell us: Some have (not improbably) judged it the Palsie, which depriveth the Person of Motion, by the stoppage of the Animal Spirits, so that without help he cannot move from one place to another, which it is manifest this poor man could not; for answered, (Sir) I have no man, when the water is troubled, to put me into the Pool: but while I am coming, another steppeth down before me he complaineth for want of help, that he could not get into the Pool..

Jesus says unto him, Rise, take up thy bed, and walk Our Lord will let this poor man know, that the Waters, and the Angel, derived their Power from him; and that he with a word could do as much for him, as the Waters ro led by the Angel could effect: He therefore bids him Arise, and take up his bed, and walk, that others might see, and be assured that he was perfectly Cured..

And immed ately the man was made whole The mans strength returneth immediately; he, and took up his bed, and walked is able immediately to arise, take up his Bed, and to walk., and on the same day was the Sabbath All this was done on the Sabbath-day; on which day it was unlawful to carry any Burthens, Ier. 17.21.24. And by the Iewish Canons it was punishable by Death, or Scourging. But our Saviour had a mind to let the Iews know that he was Lord of the Sabbath, and what had been unlawful without his special Command, became Lawful by it. Neither was this against the sense of the Law, tho against the letter of it; the Law only prohibited Civil Labour, and carrying Burdens for their own profit, and in the way of their Trade; it forbad the doing of nothing which was to be done as a publick Testimony of the Goodness and Mercy of God showed to Persons; and by this our Saviour opens a way for his Correction of their Erroneous Opinions about the true Sanctification of the Sabbath: We shall observe, that our Saviour used the like Phrase to him that had the Palsie, Mat. 9.4. and to the Centurions Daughter, Mark 5 41. Damsel, Arise: And to Lazarus, Ch 11.43. Lazarus, come forth; which our Saviour did for the testification of the Miracle to all that should see them. It is further observed by Heinsins, that our Saviour did many Miracles on the Sabbath-day, because that day was the usual time when the Iews were wont to Consult the Prophets for help, as may be learned from 2 Kings 4.23..

The Jews therefore said unto him that was cured, It is the Sabbath-day: it is not lawful for thee to carry thy bed That is, according to the letter of the Law, they understood not that Christ was the Lord of the Sabbath; their Cavil argued their want both of Faith in Christ, and Charity also toward their Neighbour..

He answered them, He that made me whole, the same said unto me, Take up thy bed and walk He makes them as good an Answer as could well be imagined; the sum of which was, he believed that he that had thus Healed him, was a Prophet, and so did what he did by a Divine Authority, which it was Lawful for him to Obey, contrary to their Traditions; tho who this particular Person was, or what his Name was, were things as yet not known to him (as we shall by and by read) yet he seemeth sensible that he was Healed by a Power more than Humane..

Then asked they him, What man is that which said unto thee, Take up thy bed and walk The Impotent man that was Healed, seemed to oppose the Authority of God (by virtue of which he believed himself healed) to the Authority of Man, which made it unlawful for him on the Sabbath-day to take up his bed and walk. The Iews taking no notice of Christs being God, or so much as a Prophet sent from God, do not ask, Who was he, but, What man was he that said, &c. Opposing the Command of God, to the Command of Man. It is as much as if they had said, The Law of God has Commanded that no Burdens should be carried on the Sabbath-day: Now, what is that man that dare teach thee or any one to do what is contrary to the Law of God??

And he that was healed, wist not who he was Christ came as a stranger to the Pool, and only wrought this Miracle, so as the Impotent man that was Healed had no time to enquire who he was: For Jesus had conveyed himself away, a multitude being in that place and there being there a croud of People, Christ had through the People conveyed himself away; so as the man could not find him to show them the man who had so said unto him..

Afterward Jesus findeth him in the Temple Walking in the outward Court of the Temple, or some part of it, where People ordinarily Walked;, and said unto him, Behold, thou art made whole, sin no more, lest a worst thing come unto thee he chargeth him to sin no more, lest a worse thing betided him; hereby letting him and us know, that sin is the usual cause of Diseases, and an Holy walking the best Preservative of Health; and that God has further Revelations of his wrath against sin and sinners, than what do, or can befall them in this Life..

The man departed, and told the Jews that it was Jesus which had made him whole It were very uncharitable to judge, that this poor man went to the Iewish Magistrates, to inform against Christ, who had been so kind to him; and much more probable that he went in the simplicity of his Heart, desirous both to publish what Christ had done to his Honour; and also to do good to others, who might also stand in need of his help..

And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath-day But the Iews made another use of it; seeking from hence an advantage against him, because he had violated the Sabbath, which they often made a Capital Crime..

But Jesus answered them We read of no Objection they made to Christ, as to what he had done, only that they Persecuted him, which they might do without speaking to him: But it should seem by what we read in this Verse, that some of the Iews had Objected to him, his violation of the Sabbath (as they thought) yet, as we before noted, Answering (in the Dialect of the Gospel) does often signifie no more than the beginning of a Discourse upon some proper occasion offered., My Father worketh hitherto, and I work Our Saviour defendeth himself, from the Example of his Father, in the remembrance of whose resting from his work of Creation on the Seventh day from the beginning of the Creation, the Iews kept their Sabbath; who tho he rested from his work of Creation, yet hitherto worketh, as well on the Sabbath-day as any other day, by his preservation of Created Beings: So (says he) I who am the Son of this Father, also work; upholding all things by the word of my Power, Heb. 1.3. So that works of Divine Providence are Lawful on the Sabbath-day, such was this. I work no other way than my Father still worketh, tho he rested on the Seventh day from the Creation..

Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath This yet enraged the Iews more: They had before against him a Charge of breaking the Sabbath, or at least, teaching another to break it, (in their Opinion), but said also, That God was his Father, making himself equal with God but now he had (as they judged) spoken Blasphemy, calling God Father; not in the sense the Iews so called him, and all good Christians are Licensed to call him; but, his proper Father, or his own Father; by which (as they truly said) he made himself equal with God. Nor did he by that alone, make himself equal with God, but he ascribed also to himself a co-operation with God, in works proper to God alone: Nor did he think this any Robbery, Phil. 2.6. This was their Charge; we shall now hear how our Saviour defendeth himself against it..

Then answered Jesus, and said unto them, Verily, Verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do Consider Christ as God; so, he can do nothing but what the Father does; that is, nothing that respected Created Beings: For it is a known Rule, That the works of the Trinity out of it self are not divided; whatsoever one Person does, the others do; tho to denote the order of the Trinities working, some works are most ordinarily ascribed to the Father (such are the works of Creation and Providence.) Some to the Son, as Redemption; some to the Holy Spirit, as Sanctification; yet they are not so ascribed to any Person, but that other Scriptures justifie the co-operation of all three Persons. Consider the Son as the Messias; so also it is true, That the Son can do nothing of himself, but what he seeth the Father do. Nor is this any diminution to the Glory of Christ, nor does it speak any Impotency in him; from whence the Arrians and Socinians would conclude his Inferiority to his Father; but rather his Perfection, that he did only what pleased the Father: So that Phrase [What he seeth the Father do] is to be Interpreted. And that term [can do nothing] signifies no more than, he does, or will do nothing. See such an usage of the Phrase, Gen. 19.22. Luke 16.2. Iohn 12.39. From this he leaveth them easily to conclude, that what he had done, in Curing this Impotent Man upon the Sabbath-day, was the Fathers work, tho by him. For whatsoever the Father does, or willeth, the same does the Son likewise. From hence will appear an easie Solution to the difficulty arising upon the first view of the words, viz. How these words can prove Christ equal with the Father, when they rather prove the contrary; because he can do nothing of himself, but what he seeth the Father does. Some seek a Solution in the words cannot; he that cannot do those things which God cannot do, is equal with God. Some seek it in the word see; which they say, signifieth here an identity of Nature and Will. Some seek the Solution in the word do, which, they say, signifieth to will and consent to. The best Solution is to be taken from those words [of himself] the Son has done many things which he did not see the Father do, but he did them not of himself. Our Saviours meaning is plainly this: The Son neither willeth, nor can do any thing, but what the Father willeth, and does in him: Therefore he is one in Essence with the Father, and equal to him., For whatsoever things he does, these also does the Son likewise The Son does those things which the Father does; and as the Messias he does those things which the Father willeth to be done..

For the Father loveth the son Both as his Son by Eternal Generation, Mat. 3.17. and also as the Messiah sent by him into the World, to finish the work the Father had given him to do: And, and shows him all things that himself does, look as a Father will make his Son acquainted with all that he does; and not only so, but communicates all his Power and Skill to his Son, so far as he can: So the Father communicateth all his Power to the Son, working all things in him, and by him; and he will in and by him work greater things than this, healing this poor man; he will by him raise the dead, &c. and he will show him greater works than these, that you may marvel That you may marvel; Christ knew, that they would not believe, and all the effect that his Miracles had upon the generality of the Iews, was but causing in them a stupefaction, amazement, and admiration, as Chap. 11.47. whereas it was their Duty, not only to marvel, but to have believed also; without which their Admiration did but cause that they had no Cloak for their sin..

For as the Father raiseth up the dead, and quickneth them He seemeth not to speak of what God will do in the general Resurrection, but of those whom the Lord raised up from the dead in the Old Testament, by Elijah and Elisha. The giving of, and restoring unto Life, are things proper unto God, Deut. 32.39. 1 Sam. 2.6., even so the son quickneth whom he will So the Son quickneth whom he will. God has given unto me a Power to raise from the dead whom I will (as he did raise up Iairus his Daughter, Mat. 9.25. and the Widows Son, Luke 7.14. and Lazarus, Chap. 11.43. This was one of those greater works, of which our Saviour spake in the former Verse..

For the father judgeth no man Alone he judgeth no man, he judgeth no man but by the Son, no man without the Son, but, but has committed all Judgment unto the son committed all Judgment in the administration of the Mediatory Kingdom in the Church to his Son, and by his Son will Judge the World at the last day..

That all men should honour the Son That his Son might be Honoured by all men, Psal. 2.11, 12. Phil. 2.10., even as they honour the Father with the same Honour which is given to the Father;. He that honoureth not the son, honoureth not the father which has sent him for the Son is sent by the Father, not as one Inferior to him, as a Servant is sent by his Master; but as an Equal is sent by his Friend, Iohn 4.34. and 6.38. and 7.28. And look, as a great Prince, when he sendeth his Embassador, expecteth that those to whom he is sent, should give him Honour, and the same Honour as to himself; so does the Father: So that he that Honoureth not the Son, Honoureth not the Father which sent him. It is a Text which reflecteth dreadfully upon such as Honour not Christ, especially the Iews and Socinians, who professedly do not Honour him with the same Honour with which they yet pretend to Honour the Father; and are concluded by this Text not in truth to Honour the Father..

Verily, Verily, I say unto you, He that heareth my word, and believeth on him that sent me He that so heareth my words, that they are not a mere sound in his Ears, nor affect his Heart with some mere sudden and vanishing Passion; but so, that he gives an assent to them upon my Authority, and that firmly and steadily believeth him that sent me (the Particle on seemeth not well put in by our Translators; in the Greek it is) giveth Credit to the words of my Father that sent me, believing that I am his only begotten Son, whom he has sent into the World, and receiving me as such, hearing me according to the Command of the Voice from Heaven, Mat. 17.5., has everlasting life, and shall not come into condemnation he has a certain Title to Everlasting Life; and has received the first fruits of that Harvest, Rom. 8.23. the incorruptible Seed of the Word, 1 Pet. 1.23. and already sitteth in Heavenly places in Christ Jesus, Eph. 2.6. and has the Kingdom of God within him, Luke 17.21. and shall not come into that Judgment which shall issue in Eternal Condemnation, but is passed from death to life but is passed out of a state of Spiritual Death, into a state of Spiritual Life; and shall be at last eternally saved, and pass into the actual fruition and enjoyment of Life Eternal..

Verily, Verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the son of God Some understand this concerning the special Resurrection of such Bodies as Christ raised while he was upon the Earth from Death to Life (of which number was Lazarus and the Daughter of Iairus, &c.) Others understand it of the general Resurrection, spoken of, v. 28, 29. That which favoureth this sense is, because here is no mention of believing, but only hearing a voice. But the most and best Interpreters rather understand these words of those who are dead in Trespasses and Sins; and the quickning and Life mentioned, Eph. 2.1. which is called the first Resurrection, Rev. 20.5. because of what was said immediately before, that such a one is passed from death to life; and what was said before, He that heareth my word, agreeth with what is said here, of hearing the voice of Christ; and what followeth, seemeth better to agree with this sense. And v. 28, 29. speak plainly of the Second and General Resurrection of the Body., and they that hear shall live Those who so hear the Voice of Christ in the Gospel, as to give a firm and steady assent to it; and upon the Credit of it, shall receive Christ as their Mediator and Saviour, shall live Eternally; they do live the life of Grace, and shall live the life of Glory..

For as the Father has life in himself, so has he given to the Son to have life in himself How the Eternal Father has Life in himself, is obvious to every Capacity; for he is the first mover, and therefore must have his Life in, and from himself, and not from any other: And he is the first cause, and therefore that Life which floweth from him to all Created Beings, must first be in him, as in its Fountain. But in what sense it is said, that he has given to the Son to have life in himself; whether as God, by his Eternal Generation, or as the Messiah and Mediator betwixt God and Man; and so the Fountain of Spiritual Life to Believers is more questioned. Those who understand it, as to the Divine Nature, say, that this Phrase [has life in himself] is expressive of the name Iehovah; and that Christ is proved to be the true Iehovah, by what is here said, that he has life in himself. But they distinguish betwixt having life from, or by himself, and having life in himself. The Text says, It is given to Christ to have Life in himself. But there are other Interpreters, who seem better to understand it of Christ as Mediator, to whom it is given to have Life in himself, to communicate to his Creatures; and think it is well Interpreted by Ch. 1.4. In him was life, and the life was the light of men..

And has given him authority to execute judgment also To have the power of Life and Death, the Keys of both; to Rule and Govern the World, and to Judge it at the last day., because he is the Son of man Acts 17.31. He has appointed a day, in the which he will judge the world in righteousness, by that man whom he has ordained, &c. So Phil. 2.8. Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross: wherefore God has also highly exalted him, &c. Some think that the sense is, because he was that Son of Man, who was the Seed of the woman promised, Gen. 3.15. The Son of Man Prophecied of by Daniel, Chap. 7.13, 14. And that the term, Son of man (here) signifieth his Office as Mediator..

Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice Do not marvel at this Power which I tell you the Father has given me, to execute in the World Justice and Judgment; to raise some particular Persons from a Natural Death, and whom he pleaseth from the Spiritual death of sin: For the hour is coming, when all those who are in the Graves, shall by an Arch-Angel, Mat. 24.31. 1 Thes. 4.16. hear my Voice, commanding them to Arise; and they shall obey my command.:

And shal come forth; they that have done good, unto the resurrection of life And come forth; not all to be made partakers of Eternal Life and Glory. There shall be a Resurrection unto Life, which only they shall obtain, who have done good, walking in the Commandments of God; not because they have done good, as if their goodness had Merited any such thing; for Eternal Life is the gift of God, Rom. 6.23. But others who and they that have done evil have wrought Iniquity, and died without Repentance and Faith in me, shall rise, unto the resurrection of damnation that the Justice of God may by me, the Judge of the Quick and the Dead, be executed upon them unto Eternal Condemnation. This Daniel, Chap. 12.2 calleth shame, and everlasting contempt. Our Saviour, Mat. 25.46. calls it Everlasting Punishment..

I can of my own self do nothing Neither considered as God, or as Mediator. As God the Father and Christ were one, and what one Person in the Holy Trinity does, all do: so that he did nothing in that capacity separately from his Father. As Mediator, he did nothing of his self; he finished the work which his Father gave him to do.: as I hear, I judge; and my judgment is just As the Father revealed his Will to him for the administration of his Mediatory Kingdom in the World, so he Judged: And therefore his Judgment must necessarily be just and true, because I seek not my own will, but the will of the Father which has sent me for his Will was not a Will proper to himself, so as it was not also common to his Father, but divers from the Will of his Father; but as his Essence, so his Will was the same with his Father; and he being by the Father sent into the World to do his Will, accordingly did nothing as Mediator but what was his Fathers Will as well as his own; in nothing divers from his Fathers..

If I bear witness of my self, my witness is not true This seemeth to contradict what he says, Ch. 8.14. Tho I bear record of my self, yet my record is true: But our Saviour here speaketh according to the common Opinion of the Iews, or indeed of men, who are ready to suspect any ones Testimony, who testifieth of himself: He tells them, he could grant them this, tho his Record of himself was true, yet he could allow them their common received Opinion, and saying, Ch. 8.13. That the Testimony of one testifying of himself, is suspicious; for it is certain that a man may testifie truth of himself, only such a testimony is suspicious; he tells them, he did not only testifie of himself, his Reputation did not stand upon his own single word..

There is another that beareth witness of me The Father by a voice from Heaven testified of Christ, that he was his well-beloved Son, in whom he was well pleased, Mat. 3.17. Some understand it of Iohn the Baptist, of whom he speaketh, v. 33. But he naming Iohn in the next verse, it seems most proper to understand this of the Father testifying of Christ, both at his Baptism, and also at his Transfiguration and to Interpret the next Verse, as speaking of another Testimony distinct from that of Iohn, and I know that the witness which he witnesseth of me is true And (says our Saviour) I know; that is, I am fully assured that his Testimony of me is true; for God is that God who cannot lye, but is truth it self. So that I do not barely testifie of my self; for my Father, whom you all own to be a God of truth, and who cannot lye, and whom I know to be such, he testifieth of me, and none can contradict his Testimony..

Ye sent unto John, and he bare witness unto the truth Ye sent Priests and Levites from Hierusalem to Iohn, Ch. 1.29. He was a man of Reputation among you, for all the People judged him a Prophet; and he had an Interest in Herods Court: He bare witness (he does not say to me, but) to the Truth..

But I receive not testimony from man That is, not for my own sake; for otherwise he did receive testimony from man, Ch. 15.27. Acts 1.8. That must be Truth, to which any one can give a true Testimony. Iohn by his Testimony added nothing to me. I was what I am, before Iohn testified concerning me: but these things I say, that ye might be saved I only spake of Iohn's testimony for your sake, that you might believe, and be saved..

He was a burning and a shining light I do not speak this to lessen Iohn in any of your thoughts; he was a Famous Light, burning in the knowledge and love of the Truth; shining both in his Doctrine, in publishing the Truth, and also in Holiness of Life and Conversation: He was not that light, Iohn 1.8. but he was a Light, not, but, Mat. 5.14. Luke 8.16., and ye were willing for a season to rejoyce in his light And you for a small time pretended a great Affection for Iohn, and came with great Zeal to hear him, Mat. 3.5. and 21.26. Mark 1.5. hoping that he was the Messias, or at least Elias, or that Prophet in him revived again: But when they saw that Iohn did only bear Record to Christ, they grew cold in their Affection, not liking either his Doctrine, or the strictness of his Life, or the tidings that he brought; looking for a far more splendid and Glorious Messiah than Christ appeared to them to be..

But I have greater witness than that of John, Not than that of my Father, mentioned v. 31, 32. but than that of Iohn (last mentioned;) nor does he say a truer, but a greater witness. for the works which the Father has given me to finish The works which his Father sent him to do, his fulfilling of the Law, his publication of the Gospel, the Miracles which he wrought, were all of them works which his Father had given him to finish. Christ often appealeth to the works which he had done, as sufficiently testifying of him, Ch. 10.25. 37, 38. and 14.10, 11. and 15.24. And it is plain, that the People lookt upon them as a great testimony, Ch. 3.2. and 9.32, 33. The Iews avoided the force of th s testimony impudently, some of them saying, that he did them by the help of the Devil, Mat. 12.24. Others pretending (more lately) that the Messiah was to work no Miracles; but that is expresly contrary to what we have, Ch. 7.31. and is doubtless a device of later years., the same works that I do, bear witness of me, that the Father has sent me But it is a greater Question, how the Miracles of Christ bear witness of him; and whether they were only a probable, or a certain and infallible Testimony of his Deity. Those that think them an infallible Testimony, say, 1. That he did works which none else did, John 15.24. 2. That he did them by his own Power, Luke 6.19. There went Virtue out of him, and healed them all. 3. That they were done in confirmation of the Doctrine to that purpose, which he Preached, which God would not have confirmed by Miracles, had not he been sent of God to work such things. Those that think they were not a certain and infallible Testimony, say, 1. That the Prophets and Apostles also wrought Miracles. 2. That our Saviour tells his Apostles, they should do greater works than he had done. 3. That the doing of them from his own Power, was a thing could not be known to others; so could be no Testimony to them. But our Saviour did not only himself raise the dead, cast out Devils, and work other Miracles; but he gave others also a Power to do it, which argued an Original Power in himself, and is more than we read of any Prophets or Apostles; who, tho they wrought such Miraculous Operations, yet having not that Power Originally in, and from themselves, could not communicate it to others..

And the Father himself which has sent me, has born witness of me Not only in my Baptism, and at my Transfiguration by an audible Voice from Heaven, but by the Voice of his Prophets, by whom he spoke to your Fathers.; Ye have neither heard his voice at any time, nor seen his shape You have no knowledge of kim, nor any acquaintance with him. It is expounded, v. 38. Ye have not his word abiding in you: For tho indeed God appeared to the Iews in no shape or similitude; yet they (that is, their Fore-fathers) had heard his Voice, Deut. 4.12. speaking out of the midst of the fire, v. 33. God being an incorporeal Being, has no such organs of Speech as we have, by which we declare our minds unto others; but God had formed an audible Voice, by which he revealed his will unto the Iews: So as it could only be said of the Iews of that Generation and their Forefathers, from the time of giving the Law, that they had not heard his Voice; for Exod. 20.19. they then desired that Moses might speak to them, and that God would speak no more immediately. Accordingly, he did by the Prophets speak to them, Heb. 1.3. but they would not believe them; no, not when he spake to them by his Son, who knew his will..

And you have not his word abiding in you Though they had heard the word of the Lord, their Forefathers, by the Prophets, and in that Generation by Iohn the Baptist (the Messenger sent before Christs face) and now by Christ himself, whom the Father had sent; yet the word of the Lord had no place in their Hearts, Ch. 8.37. it was unto them as a Tale told; they received the sound of it, but it was not graven in their Hearts., for whom he has sent, him ye believe not And this appeared, because as of themselves they had no intimacy of Communion with God to know his mind: So when the Son was sent out of the Bosom of the Father to reveal God unto them, yet they would not receive him, so as to give any steady, fixed assent to what he revealed, and to yield him any just and true Obedience..

Search the Scriptures The words may be read either Imperatively (as our Translation readeth them) or Indicatively; you do search the Scriptures (that is, of the Old Testament, for the Books of the New Testament were not at that time written) but as they had the Books of the Old Testament, so they made use of them: Moses was read in the Synagogues every Sabbath-day; and they (the Pharisees especially) were very well versed both in the Law and the Prophets:, for in them ye think ye have eternal life They did agree that the way of Salvation and Everlasting Life was revealed unto them in the Holy Scriptures; nay, they did judge, that Eternal Life was to be obtained by their observation of the Law, and they are they which testifie of me They (says our Saviour) are my principal Testimony; he does not only say, they testifie, but they are they that testifie. No Writings but those testifie of me; I principally appeal to them to give you an account of me..

And ye will not come to me You will not own, embrace, and receive me as the true Messiah and Saviour of the World, tho that be the only means by which you can obtain, that ye might have life that Eternal Life which you pretend to be seeking after; and rightly think that the Scripture alone can show you the way to. These two Verses teach us, 1. That the Holy Scriptures are the only Writings which show us the way to Life Eternal. 2. That not only the Scriptures of the New, but also of the Old Testament, are of use in order thereunto, tho the Old Testament Scriptures show us it more darkly, and those of the New Testament show it to us more clearly. 3. That both the one and the other point us to Christ, and to the receiving and embracing of him, as our Saviour, if we would have Life. 4. That it is not sufficient for us to search the Scriptures, to be versed in, and acquainted with them, unless we in Obedience to them come to Christ..

I receive not honour from men I depend not upon the single Testimony of men: Or, I seek not, nor hunt after the Honour of men, nor regard what they think or say of me..

But I know you, that ye have not the love of God in you You pretend a great deal of Religion, and to do many things out of love to God, and a zeal for the Glory of God; but tho you can cheat others, yet you cannot deceive me; I that search the Heart, and try the Reins, and am a witness to your Actions, know that whatsoever you pretend, the true love of God dwelleth not in you; and that is the reason why you do not receive me..

I am come in my Fathers name, and ye receive me not I am come clothed with an Authority from my Father, sent by him for this very purpose, to reveal his will to men for their Salvation: I speak, I do nothing but by the Authority of my Father which sent me; nor do I aim at my own Glory, but the Glory of him that sent me; yet you give no Credit to my words, nor embrace me, as him whom God has sent for the Saviour of Man.: if another shall come in his own name, him ye will receive Through the Corruption of your Hearts, and the just Judgment of God, giving you up to strong delusions to believe lyes, 2 Thes 2.11. If any Seducers come, without any Authority from God, never sent of him, nor speaking his words, nor seeking his Glory, or your good, you will readily enough receive them..

How can ye believe which receive honour from one another, and seek not the honour that cometh from God only It is evident that by receiving Honour from one another, is here to be understood the seeking and pursuing of Honour and Applause from men, without regard to the praise of God. So also Ch. 12.43. For otherwise it is Lawful for Parents to receive Honour from Children, Masters from Servants, Princes, and other Magistrates, from People; but for men to be Ambitious of Honour and Applause of men, in neglect of the Honour and Praise of God, this is highly sinful; and it cannot be expected that any such Persons should so far deny themselves, and renounce their own works of Righteousness, as to accept of Christ and his Righteousness, and relye upon him alone for Life and Salvation. It is said, Iohn 12.42, 43. That amongst the chief Rulers, many believed: Yet it is added, v. 43. For they loved the praise of men more then the praise of God. But those words, v. 43. seem rather to refer to the Pharisees, mentioned in the latter part of v. 42. where a Reason is given, why tho many great Rulers believed, yet they did not confess Christ, because of the Pharisees. Or if those words, v. 43. be to be applyed to those of whom it is said, they believed, v. 42. we must distinguish concerning believing, which in Ch. 12.42. signifieth no more than an assent given to him as a great Prophet, upon the Miracles they saw wrought by him: In this place, a true and lively Faith, receiving Christ as our Mediator and Saviour.?

Do not think that I will accuse you to the Father There will be no need of my accusing you,: there is one that accuseth you, even Moses, in whom ye trust you will need no other Accuser than that Moses for whom you have so great a Reverence, and for whose sake you contemn me, Ch. 9.28, 29. They said, We are Moses his Disciples; we know that God spake unto Moses: as for this fellow, we know not from whence he is. This Moses (says our Saviour) will accuse you unto the Father..

For had ye believed Moses, ye would have believed me, for he wrote of me Had you given an hearty credit and understanding assent to Moses; that is, to the writings of Moses, for so the term is oft taken, Luke 16.31. and 24.27. you would have received me; as all the Law of Moses pointed to, and prefigured me, so he in particular wrote of me, Gen. 3.15. Deut. 18.15..

But if ye believe not his writings, how shall ye believe my words But if you believe not his writings, who so plainly wrote of me, and whose writings you own, and have so great a Veneration for; how can I expect that you should believe the words of one whom you so vilifie and contemn? For tho my words be in themselves of greater Authority, yet I have not so much Credit with you as Moses had. But how does our Saviour affirm, v. 45. that they trusted in Moses, and deny here, that they did believe him? Answ. Some say, they believed with an implicite Faith; presuming upon the merits of Abraham, Isaac, Iacob; but not with an explicite Faith. Others say, they believed in the general, that whatsoever he wrote, was true; but they did not believe them in the true sense of them. Tarnovius thinks, That they trusted in Moses, that they might be saved by their own works done in obedience to his Law; but they did not believe him, because they rejected him of whom Moses wrote, and to whom the Law of Moses was but a School-master. They refused him who was the Head of the corner, Psal. 118.22. Mat. 21.42.?