Exposition on John 5, John 5 · Verse 29 – Verse 30
Verſ. 29.
And they ſhall come forth that hauehave done good vntounto the reſurrection of life: but they that hauehave done euill, vntounto the reſurrection of condemnation.
IN this verſe is declared the iſſue of the reſurrection. In ſum, it is a declaration of the laſt Iudgement, or, of the diuers end of the good and of the wicked. Betweene whom there is here layd a compariſon; firſt, wherein they both agree. Secondly, wherein they differ.
1. The agreement is this: that there is a reſurrection belonging to both: as all lay in the graue, ſo all ſhall heare, and all ſhall come forth: but yet the one to life, the other to death.
Doct. All that likenes and equality that is betweene the godly and the wicked before the laſt iudgement, ſhal not cauſe the fame end vntounto both: as in the parable of the Tares, Mat. 13.30. Luk. 17.34, 35, 36. and therefore is that day called, a day of the declaration of the iuſt iudgement of God; Rom. 2.6. for God will then put a difference betweene the good and wicked, whatſoeuer the likenes betweene them hath been in this life.
Vſe. To anſwere the ſcoffes of Atheiſts, who becauſe they ſee things fall alike to all, thinke it in vaine to ſerue God: as Eccleſ. 2.15. Iob 21.14.15. Mal. 3.14, 15. but ſee Pſal. 37.37. Eſay 3.10.
2. To taxe fond conceited men, that will deſire to be buried in ſuch a mans graue, or tombe, whom they hold for a good and holy man, that at the reſurrection they may receiue ſome benefit by him. Which is very ridiculous, although in ſome ciuill reſpect it may be deſired.
2. in the difference betweene them, note, firſt, the reward of the Righteous S…condly, the reuenge of the wicked [they that hauehave done good vntounto the reſurrection of life.] Here obſerue, firſt, the Parties. Secondly, the Reward.
1. The Parties are ſuch as hauehave done good: who are thoſe? not ſuch as build hoſpitalls, giuegive money to Friars and Monks, &c. as the papiſts thinke. But there are foure things that concurre to bring it to paſſe, that a man may doe good,
1. The Partie that doth it. The rule is: That the perſon himſelfe muſt be good before the worke can be good. Tit. 1.15. Gen 4.4. God reſpected firſt Abel and then his offering. But how is the perſon good? In Chriſt the fountaine of goodnes: Eph. 1. Wherefore our workes are then good, when they come from vsus as accepted of God in Chriſt, with whom we are vnited.
2. The matter of the worke: It is then good, when it is ſquared according to the rule of goodneſſe, viz. the Word of God: ſo that Actions framed according to Gods Will reuealed in his Word, are good.
3. The manner: which is the cheife, and giues beeing, to the reſt. The rules are, firſt, that as it is good in its owne nature, ſo it muſt be done of vsus in that reſpect, that it is good; that is, in Conſcience and obedience to Gods commandement, becauſe he hath commanded vsus: 1. Pet. 2.19. Rom. 13.5. Secondly, that in regard of our weakenes and infirmity, it bee done in humility, with deniall of our ſelues, and faith in Chriſt, to hauehave all the blemiſhes pardoned, all the defects couered; and what is wanting, to be perfected in him otherwiſe being done in a proud conceit of our owne worth, it is odious and abominable.
3. That it be done in vprightnes and ſincerity of heart, as to God who is Iudge of it: Ier. 17.10. and fourthly, that it be done as a worke of God; that is, which God hath appointed vntounto vsus, either in our generall, or particular Calling.
4. The end that we muſt aime, firſt, at the glory of God. Secondly, The good of man. And from hence may we ſee, who they be that doe good.
2. The ſecond thing is the Reward [of life] namely of eternall life; as Dan. 12.2. Matth. 25. laſt verſe.
Let vsus conſider what this life is; it is, in a word, our Communion with God: that is, a coniunction of ſoule and body with him. From whence ariſe theſe prerogatiues.
1. A continuall enioying of the glorious preſence of God, in as glorious and full manner, as the creature is capable of. A happy thing it was for the ſeruants of Salomon alwaies to behold his glory; 1. King. 10.8. and a great fauour for Moſes to ſee but the backe parts of the Lord. How great then will bee the glory, when God ſhall in ſuch ſpeciall manner communicate himſelfe to vsus: Ioh. 3.2. and be all in all vntounto vsus. Reu. 21.22.23.
2. A fellowſhip and communion with the glorious Angels and Saints.
3. An abſolute perfection of ſoule and body, and of all the powers of both, perfect knowledge, perfect wiſedome; 1. Cor. 13.12. ſo that all things ſhall be done in that manner, as they could not hauehave been done better. In ſoule, ſuch integrity, as no defect; in body, immortality, incorruptibility, agility, and finally, a glorious body like vntounto the body of Chriſt: 1. Cor. 15.42.
4. A full perfect and abſolute contentedneſſe that we ſhall not ſee what more to deſire: ſo that nothing can be added to our happineſſe.
5. A full redemption from all manner of miſery whatſoeuer, eſpecially that miſery of miſeries from ſinning againſt God. The expectation of which freedome is it, that in this life doth refreſh the ſoule of a Chriſtian, groaning vnderunder the burden of ſinne.
6. An admirable ioy and delight in this happineſſe, which indeed giues life to all the reſt: for it is better to be without honour, then to hauehave it with griefe and vexation.
7. That which makes vp the heape of all the reſt, is the perpetuity and euerlaſting continuance of them.
Vſe is, firſt, to breed in our hearts an holy admiration of the goodneſſe of God, that hath prepared ſo great things for vsus. Secondly, to ſtirre vp in vsus a deſire of it, and in deſiring to vſe the meanes that leade vntounto it.
The other part is the reuenge of wickedneſſe: wherein conſider,
1. The Parties, they that hauehave done euill: who, not onelyonly open ſinners, but all that commit an anomie, or tranſgreſſion againſt the Law; for then there is euill.
All that are not accepted of God in Chriſt, whether Pagans and Infidels, or vnregenerate Chriſtians, all ignorant perſons, that know not the will of God. For if we draw a line without a rule, we through the peruerſeneſſe of our nature, ſhall draw it awry. All ſuperſtitious perſons that take their owne conceits, and mens traditions for a rule; or ſuch as doe good things for by-reſpects, all proud conceited iuſticiaries that doe truſt to their owne perfection, all hypocrites and diſſemblers, all buſie-bodies that doe thoſe things which belong not to them, all vaine-glorious perſons, and haters of their brethren.
For to make vſe of this, conſider the ſecond point, the iſſue of theſe men in their puniſhment, which conſiſteth, firſt, in the pronouncing of that fearefull ſentence, Goe yee, &c. Secondly, in the execution of it, the horror of which is vnconceaueable and vnutterable; for beſides the priuation of happineſſe, there is a fellowſhip with the Diuell and the damned, all horror and vglineſſe, nothing good in ſoule or in body, no comfort, and which aggrauates the terror of all, eternall continuance of this woe.
Vſe is therefore, that if that which hath been ſaid of life doe not allure vsus, that this doe terrifie vsus.
Here are now to be anſwered two queſtions that ariſe from theſe words.
Queſt. 1. Whether the good which we doe, be the proper cauſe of ſaluation?
Anſw. No: the beſt good that the beſt can doe, is no cauſe of their ſaluation: Gal. 2.16. Epheſ. 2.8, 9. Tit. 3.5.
Reaſon. For life eternall is the free gift of God; Rom. 6. laſt. and if it be of Grace, it is not of work: Rom. 11.6. Eph. 2.6, 7, 8.
2. Suppoſe wee did all that God requires; yet we merit not, ſith all is but our duty: Luk. 17.10. yea, Adam if hee had continued in his integrity, and full performance of the whole Law of God, yet had he not thereby merited Heauen, it being but his duty ſo to doe: then much leſſe we, whoſe righteouſneſſe is as a filthy clout: Eſay 64.6.
3. All our workes are imperfect, and ſo cannot merit: for if wee our ſelues can finde many imperfections in the beſt of them, God can finde much more; Iob 9.15, 30, 31. Yet is life eternall attributed to our workes, as they are ſignes and euidences of the ſoundneſſe and truth of our Faith in Chriſt, by whom we obtaine the ſame. And ſecondly, there is a twofold reward; the one of debt, the other of fauour, called the reward of inheritance.
Vſe. The vſe of this point, is to teach vsus rightly to diſtinguiſh of workes, and to know their right end, that we be neither arrogant and conceited, nor yet prophane and negligent of them.
Queſt. 2. Whether euill workes be properly cauſes of condemnation.
Anſw. Yea: as meriting and deſeruing it properly: for damnation is the wages of ſinne.
Obiect. But how can that be, ſeeing the puniſhment is greater then the ſinne: the puniſhment infinite, and the ſinne but finite.
Anſw. The puniſhment is not greater then the offence: for the offence muſt be weighed according to the greatneſſe of the perſon offended: now this is God, who is infinite, and accordingly his wrath infinite.
Sinne therefore is infinite in meaſure, though not in time but the puniſhment is infinite, not in meaſure, but in continuance. For the Creature is not able to beare the whole wrath of God at once (as Chriſt did,) and therefore it lyeth vnderunder the burden thereof eternally.
What then is the difference betweene good and euill workes.
Anſw. Sinne is perfectly and fully euill: but the good workes we doe, are not perfectly good, vnleſſe they were done eueryevery way according to all things commanded, and ſo were fully anſwerable to the Law of God, which we cannot doe.
In the laſt place, conſider wee ſome few inſtructions that ariſe from the manner of laying downe theſe words.
1. [They that hauehave done good.] Doct. Not the abſtaining from euill, but the doing of good is that which cauſeth the reſurrection vntounto life.
In Mat. 25. are three arguments to proue this point: firſt, that of the fiue fooliſh Virgins that wanted oyle, Verſ. 3. Secondly, that of the vnfaithfull ſeruant who was puniſhed, not becauſe he had purloyned, or ſtole any thing, but for not imploying of his Talent, Verſ. 25 &c.
3. The tenor of the ſentence: which is pronounced according to workes done, or omitted, Verſ. 35. &c. Pſalm. 34.14. 1. Pet. 3.10.
For herein doth the Image of God conſiſt, that wee bee renewed in our mindes, and that we put on the new man, as well as put off the old.
Vſe. It ſerues for reproofe of the greater ſort of men, who thinke it ſufficient if they be not thus and thus, though in the meane time, as touching workes of Faith, Piety and Charity, they hauehave none.
2. [They that hauehave done good.] And Doct. The good. [they that hauehave done euill.] And euill that in this life is done, is a ſigne and euidence, either of life, or of condemnation: 2. Cor. 5.10. [In his body] whileſt hee liued: Luk. 16.25. [In thy life time] for this life is but as a probation time.
Vſe. See Galat. 6.10. Eccleſ. 9.10. 2. Corinth. 6.2. Hebr. 2.13, 15.
3. Doct. Conſider what it is that Chriſt here vrgeth as an euidence of life eternall: it is the practice of good works, not the Profeſſion.
Which ſerues to reprooue vaine Profeſſors.
4. [Reſurrection of life.]
[Reſurrection of condemnation] That there is a difference betweene the good and the wicked, we hauehave heard. Here we ſee what it is: euen the greateſt contrariety that can bee: Mark. 16.16.
Which muſt incourage vsus in our Chriſtian courſe, that howſoeuer the wicked may ſeeme in many things to be better then we, yet there ſhall be a difference hereafter.
Verſ. 30.
I can doe nothing of mine owne ſelfe, as I heare, I iudge; and my iudgement is iust, becauſe I ſeeke not mine owne will, but the will of the Father who hath ſent me.
IN this Verſe is laid downe the condition of Chriſts iudgement; to wit, that it is a iuſt iudgement; that hee iudgeth according to equity. This is confirmed by that communion that is betweene the Father and Him. The Argument is this: That which the Father doth, ordereth, and willeth, that is lawfull and iuſt. But the Father iudgeth with me, he directeth my iudgement, and conſenteth thereunto. Therefore my iudgement is iuſt. The propoſition is omitted, as granted of the Iewes: the aſſumption and concluſion are here ſet downe. The aſſumption in three points:
1. In that he can doe nothing without his Father, [I can doe nothing of mine owne ſelfe.]
2. In that the Father ordereth the courſe of this iudgement; [as I heare, I iudge.]
3. Firſt, negatiuely, in that hee ſeeketh not his owne will. Secondly, affirmatiuely, in that he ſeeketh the will of him that ſent him.
The concluſion in theſe, [and my iudgement is iust.]
So that this Verſe, as it is a further proofe of the point in queſtion; ſo is it likewiſe a concluſion by way of repetition of all the former arguments.
Meaning of the words, [I can doe nothing, &c.] Namely, as Verſ. 17.19. with this difference, that there he ſpeaketh in the third, here in the firſt. For hauing prooued it to bee true in a third perſon, leſt they ſhould miſtake, he doth now apply it to himſelfe.
Heare] ſee Verſe 19.
Iudge] ſee Verſe 22. Iudgement] as Verſe 22.
Becauſe I ſeeke not, &c.] Not as if Chriſt his will were opſite to his Fathers; for then he ſhould deny his will, as we doe: but this doth ſhew a correſpondency betweene the will of the Sonne, and of the Father. As if hee had ſaid, I ſeeke not mine owne will, without the will of my Father; but in ſeeking of his will, I ſeeke mine owne.
2. Chriſt ſpeaketh this according to the conceit of the Iewes, who tooke Chriſt but for a man, and thought that hee herein followed but his owne fancy.
The parts then of this Verſe are;
1. A Propoſition in theſe words, My iudgement is iuſt.
2. A Confirmation of it, drawne from the communion that is betweene Chriſt and God the Father. This is expreſſed in three branches.
1. A ioynt Cooperation of both together.
2. A mutuall Communication of counſell.
3. A Correſpondency of their will.
The Propoſition is laid in the middeſt, and not before the reaſons, nor yet after: which Chriſt wiſely doth.