Six Evangelical Histories of Water Turned into Wine, Chapter 2 · Account 2

Six Evangelical Histories of Water Turned into Wine · Chapter 2 · Account 2

p. 41The History of Christs purging the Temple.

IN this History consider:

1. Time.

2. Occasion.

3. Purgation it selfe.

4. Effects.

5. Attendants.

1. The Time is implyed to be not long after the other Miracle: for it is said ver. 12. that they went after these nuptials performed, to Capernaum, but staid not there long: and the reason is giuen, ver. 13. because the Passeouer was at hand.

2. The Occasion: and it was two-fold; first, more remote, his comming vp to Ierusalem, verse 13. Therefore Iesus went vp to Ierusalem: which Christ did to shew his obedience to the Ceremoniall Law, whereto he had bound himselfe by Circumcision, Gal. 5.4. and partly also to take a fit time of working this miraculous purging of the Temple, and so making himselfe knowne to the people, now gathered from all quarters of the Land. Now if Christ were so carefull an obseruer of Gods worship, who needed it not as wee doe, what a shame is it for vsus to be sloathfull?

The second Occasion which was nearer, is laid downe:

VERSE 14 And hee found in the Temple those that solde Oxen, and Sheepe, and Doues, and changers of Money, sitting there.

p. 42Doct. 1 The sight of wickednes in those that are Christs, ought to prouoke in them their zeale and feruent indignation against it:Other mens sinnes should kindle zeale in vsus. As in Lot among the Sodomites, 2 Pet. 2.8. As in Paul among the Athenians, Acts 17. In Moses against the Israelites golden Calfe, Exod. 32.19. In Dauid, Psal. 119.136.158. But no example like to Christs. As the cold of the ayre in Winter, makes in vsus our naturall heate the stronger: so the wickednesse of the vngodly is a whetstone to the zeale of the godly. The force of naturall Antipathy is great, as in some mens stomackes against some meats, which no sooner seene but breedes a kinde of loathing: Greater should be the force of our Antipathy against sinne, and Gods dishonour. Fearefull, when wee can easily comport with the wicked, and digest their oathes, vanitie and pride; This in time will make vsus like them, as Ioseph swearing by Pharaohs life in Pharaohs Court.

Doct. 2 Christ comming as a Iudge and King into his owne palace,Gods Iudgements take vvicked men in the act of their sinnes. to see what rule there kept, findes them in the middest of their disorders, and takes them napping as wee say, euen in the very deede doing. When Gods whip comes to scourge the wicked, it shall seize vponupon them in their sinnes: As vponupon Belshazzar in the middest of his cups, and Nebuchadnezzar in the middest of his pride: So the Floud came vponupon the old world, in the middest of their worldlinesse and fleshlinesse: So Phinees his dart vponupon Zimri and Cosbi, in the middest of their vncleannesse: And thus shall Death and the last Iudgement come vponupon impenitent sinners, p. 43Yee shall dye, saith our Sauiour to the Iewes, in your sinnes, Iohn 8.21. The other and lesser whips of Christ, as it were of small cords, though finding vsus in sinne, they will scourge vsus seuerely, yet not eternally, and happily to amendment: but the iron scourge, the Scorpion of Death, that neuer giues vsus ouer, after it hath once begun, it can neyther mend vsus, nor end vsus, nor yet spend and weare out it selfe, as other rods doe. Take thou heede then that Christ comming with this whip, finde thee better imployed then hee did these men: Blessed is that seruant whom his master comming shall finde well doing. These men were found in a good place, but yet ill doing; and therefore the holinesse of the place was no shelter vntounto them, no more then the hornes of the Altar to Ioab. So at the last day, happily many a reprobate shall be in the Church, hearing, it may be preaching, yet because doing good ill, it shall not serue his turne, no more then if hee were found in the Stewes, in the Ale-house, or at the Theater. Looke we then to it, since we know not when Christs whip may come, that wee be in well doing: and thinke wee when wee are following vaine pleasures, and haunting vnlawfull places, Oh, how if the whip of Christ should now come! If it be so terrible in the Temple, what will it be in the Tauerne?

The third point followes: The action of Christ in purging the Temple.

VERSE 15. Then he made a scourge of small cords, and draue them all out of the Temple, with the Sheepe p. 44and Oxen, and powred out the changers money, & ouerthrew the tables.

VERSE 16 And said vntounto them that sold Doues, Take these things hence: make not my fathers house, a house of marchandise.

In which action consider:

1. The manner.

2. The cause.

3. The ground of the manner he vseth in purging.

1. The manner is, first with violence, and with force, in whipping them out, and in throwing downe their tables: secondly, with authoritie and power, in making them yeeld both to his whip, to his words, and commands.

For the first, two things may be asked.

Quest. 1. Whom hee whipt.

Ans. Both the men, & the beasts: Some thinke only the beasts, not the men. Their reasons are; First, The words may be so read, He draue them out, both sheepe and oxen: But I answere, the words may better be read otherwise, And the sheepe and oxen: Because foreign, the masculine gender, doth not so well agree with foreign the Neuter. The second Reason: Hee speakes to the Doue-sellers to carry away their Doues, so it is likely that hee spake to the sellers of Oxen. Ans. Very likely so: But it followes not, because hee spake, therefore hee whipt them not, in whipping speaking, seasoning his corrections with instructions. The third Reason: It makes more to the commendation of the Miracle, that his very words, without blowes, should driue them out. Ans. The Miracle is as great, that not onelyonly p. 45they are made to endure imperious words, but as they might take it, contumelious blowes also, which are more hardly digested by free men, specially with a whip, that belongs to a dogge. And surely the men deserued the whip more then the beasts. The poore innocent beasts, what could they doe? It was the men that brought them thither: But this shewes Gods hatred against sinne, which is not onelyonly against the authour of sinne, but against the matter and instrument, yea the senslesse instrument abused to sinne; As in his curse vponupon the Serpent, Gen. 3. A good meditation when Gods wrath is against our beasts, our money, or ought else, which hath beene sinnefully abused by vsus.

Quest. 2. Why whipped hee, and so violently threw downe their wares? For it may seeme strange, that so peaceable and louing a Sauiour, on whom the Doue ere while descended, as though he had no gall, that he, that according to the Prophecie should not cry, nor lift vp his voyce, in his first entrance into the Temple, should deale thus boysterously.

Ans. Christ did this for many weighty reasons:7. Reasons of Christs vvhipping them out of the Temple. And this scourge of Christ is like Aarons Rod that budded, yeelding vsus many a good consideration.

1. To shew that Christ is not an hony God,Christ is not a God all of merciemercy. made all of mercy without iustice, as the world supposes, but hee hath his rod to come with, as well as the spirit of meeknesse: and he is a Lyon as well as a Lambe, and an Eagle, as well as a Doue. Know thou therefore, and learne so much from this p. 46whip, that Christ hath a whip, and whipping-cheare for all refractary sinners, abusing mercy.

Meeknesse is not sheepishnesse.2. Christ would hereby teach vsus, that the Doues meekenesse must not make vsus Asse-like patient, or sheepishly simple and fearefull: But though in regard of want of gall thou shouldest be a Doue, yet in regard of spirit, and boldnesse, and zeale for God, a very Lyon, not fearing the faces of the wicked, though neuer so many, but with much courage and confidence to confront them, and to shew thy zeale against sinne by taking punishment of it, as thy place giues leaue. This was the Corinthians zeale against the incestuous person, 2 Cor. 7.10. Behold, what zeale, what reuenge: And this was Moses his zeale against the Israelites, for the golden Calfe. Excellently Salomon, Pro. 28.4.Prou. 28.4. inlightened.Prov 28:4 They that forsake the Law, prayse the wicked: Yea, but might some say, I prayse them not, I would things were otherwise, I dislike these and these courses, therefore I hope I am well. Nay, sayes Salomon, in the next words, They that keepe the Law, set themselues against them. Not enough for thee to dislike their doings in iudgement, but thou must oppose them, and shew zeale, as here Christ did, by warring with them in thy place. Many faintly and coldly shew their dislike against wicked men, as Eli against his wicked sonnes: But it is, to vse Sophocles his comparison, as if in a festred wound or sore, the Chirurgion should onelyonly blow vponupon it with his mouth, whereas there must be cutting, lancing, searching, burning, and the greatest violence that can be.

p. 473. Christ thus beginning his office of preaching the Gospell,Reformation of corruptions makes vvay for preaching the Gospell. with so zealous a purging of the Temple, teacheth, that this must be the first worke, to reforme abuses, and throughly and effectually to purge out corruptions, before the truth be preached: Otherwise corruptions retained with the Gospell, will be to it, as Iuie to the Oake, as the Canaanites to the Israelites, as thornes to the seede. So in the health of the body, the first thing is to euacuate ill humours, which otherwise will corrupt all the good nourishment that is receiued. Miserable experience in many Churches hath verified this, how but a little corruption tolerated at first, hath been as leauen to sowre the whole batch of the Gospell.

4. To teach that men are so set to maintaine their gainfull corruptions in the Church, as Demetrius his Temples of Diana, that no hope of a reformation by a vo…untary relinquishing of them. Vnlesse God come with a strong hand, they will hold their corruptions, as fast as Pharaoh the Israelites. It must be the whip of Christ that must purge the Temple: So Grostead that renowned Bishop prophesied, that the reformation of the Church could not be, but in ore gladij cruentandi: And experience verified this in the beginning of the reformation by K. Henry 8. in the violent ouerthrow of the Abbeyes.

5. Christ being afterward to be whipped himselfe, and so his Apostles, by the Iewes, and other of his seruants by other of his enemies, doth first begin to whip them, and that out of the Temple, p. 48as Lord of the Temple; thereby declaring his Kingly soueraigntie in the Church, for the comfort of his Church: That howsoeuer sometimes he may seeme, to let the whip goe out of his owne hand into his enemies, to afflict his owne, and Churches backe, yet when hee will, hee can take the whip into his hands, and scourge out those that trouble and defile his Church. This is our comfort, when Money-changers in the Temple, and Sheepe-sellers, filling the Temple with their trash and trumpery, and whipping out of the Temple the true worshippers of Christ, that being annoyed and pestered with this filth, wee may goe to Christ, as the Lord of his Temple, and desire him to take the possession of it, to take the whip into his owne hands, and to chase out these creatures with their cattell.

The base account that Christ makes of maintainers of corruption.6. Christ by putting these corrupters of his Temple to the ignominie of the whip, whipping them out, like beastly curres, doth further shew, how basely hee doth account of all such wretches, that for their owne backe and bellies sake, maintaine corruptions in the Church. Such men are like those base creatures that liue vponupon corruption, and excrements, and putrifaction, as Rats, Mice, &c. So doe these liue vponupon the filth and corrupt excrements of the Temple. Though flourishing in outward wealth, they may thinke well of themselues, yet with God they are very dogges, and so hee vses them. Like as a Gentleman, will scorne to fight with his sword with a base vnderling, hauing abused him, but will take a cudgell p. 49and thwacke him with it: So Is. 9.15. The false Prophet is as the tayle.

7. Christ hereby shewes, that in desperate and desolate times, when no helpe can be expected for his Church from ordinary gouernours, hee will yet graciously visit his Church, and raise vp some select choyse instruments or other, induing them with extraordinary and heroicall zeale and courage for the reformation of the Church. The Priests were generally corrupt, and how should reformation proceede from the authors of abuses? how should deformers be reformers? yet now Christ comes with his whip. In the like corruptions of Religion in this latter age, God raysed vp that heroicall worthy, Martin Luther, and many worthy Princes, with their whips to driue the Masse-mongers out of the Temple.

Thus much for the violence vsed.

The second point in the manner of this action of Christ, is the power and authoritie, which is miraculously strange; insomuch as Origen makes this a greater miracle then the other of turning water into wine, The greatnesse of this miracle.where onelyonly the senslesse creature yeelded, but here the spirits of many hundred men are tamed: And Hierome makes it the greatest miracle that euer Christ did, that a poore stranger, in shew but contemptible, should with the stroakes of so little a whip, master so great a multitude: So that though they were sturdy fellowes, and it was their gaine and liuelihood that Christ went about to depayre them of; yet Christ no sooner speakes and shakes his whip, but like a company of fearefull p. 50Hares and Buckes, they all runne away. In the maintenance of their trades, though neuer so vnlawfull, how full of stomacke men are, Demetrius his example shewes, Acts 19. And the Prouerbe is, that, The belly hath no eares: But yet if Christ speake to the belly, as here hee doth to many greedy bellies, hee will make it finde eares and feete to. And the Miracle was also the greater in regard of the time, that it was now against the Passeouer, which was their great Mart, there being then such a generall recourse of the whole Nation to Ierusalem, who all were to be their chapmen. No doubt, but as Hierome notes, there was a speciall Maiestie, and awfull grace in the very eye of Christ, that daunted them and confounded them, as wisdome makes the faces euen of poore Christians to shine, Eccl. 8.1. Igneum & sidereum quid ex eius oculis radiebat. As sometime in Christs eye there was a speciall alluring grace, that drew men towards him, as in the calling of many Disciples, that vponupon the first word followed him, and in Peters repentance, caused by the gracious aspect and cast of his eye: so sometimes againe, a speciall astonishing glory, as here, and Iohn 18. in driuing backward his enemies.

Doct. 1 If there were such power and terrour in Christs countenance, and speech, and whip of small cords, here in the Temple, in the dayes of his humiliation; oh how terrible shall his face be …o the Reprobate, when hee comes a glorious Iudge, in state and triumphing Maiestie! How fearefull shall his iron scourge then be! How powrefull shall that p. 51voyce be, Depart yee cursed, whereby he shall driue them away from his Kingdome into euerlasting darknesse! As here these men could not stay when he bad them be gone, no more shall the reprobate at the last day, when that dolefull voyce shall sound in their eares, Goe yee cursed.

By this Christ would teach vsus, how in the purging Doct. 2 of the Church,EueryEvery thing shall giuegive way to Christ purging his Church. hee will make eueryevery thing yeeld, and giuegive way to his power. Here were Priests, Scribes, Pharises, all allowers of these corruptions, a company of greedy Cormorants that liued altogether by these corruptions, yet not one of these dares quitch, not an hand lift vp; feete running apace and obeying, not one hand resisting. This might be seene of late yeares, in the beginning of this happy Reformation here in England: Good Lord, who would hauehave thought it possible that Popish Shauelings, so setled and rooted, that had such power and authoritie, and wealth withall, could euer hauehave beene so easily remoued! Yet at the presence of Christ and his whip, how sodainely vanished they and all their baggage! Though as hils and mountaines, yet they skipped as Lambs and Rammes, and at the word of Christ were flung into the Sea. This must comfort the Church euer in all vnlikelihoods of reformation: what though there stand neuer such mountaines in the way? they shall all be turned into plaines before Gods Zerobabels. What though the Money-changers hauehave gotten the possession of the Temple, and erect their chayres, and play reakes there? yet Christs whip will come and take downe their p. 52pride, and thrust them out of the Temple, as Hagar and Ishmael, for all their craking and vsurping, out of Abrahams family with bagge and bottle.

Doct. 3 Christ speaking to them with such authoritie, whilest hee whipt them with such seueritie,Christs rods are speaking, as well as smiting rods. wee may see that his corrections are not mute, but instruction is mingled to sanctifie the correction, by shewing them the cause of their corrections: And though Christ doe not now speake to vsus with an audible voyce, in his corrections, yet secretly hee doth in the checke and cry of our Conscience: As in Iaakob, Gen. 35.1. in his present afflictions in the fore-going Chapter hee admonished him of the disorders of his familie. Wee must not onelyonly minde the rod, but the voyce of it, and of God in it; Mic. 6.9. Heare the rod: And then, Blessed is the man whom thou chastisest and teachest in thy Law, Ps. 94.12.

The second poynt in the Action, is the Cause, why Christ dealt thus roughly with these men: For by reason of the farre distance of many from Ierusalem, it was permitted them by Gods Law, to sell their beasts at home, and to buy others, and therefore the sellers of Sheepe and Oxen might seeme to doe a good worke, to prouide the Sacrifices in a readinesse; and whereas there might be diuers occasions for exchange, as of gold for siluer, greater for smaller, strange coyne for the money of that place (for some of the Iewes were dispersed into forreyne parts) to helpe this there were Money-changers. And what hurt is there in all this?

p. 53Ans. All the hurt was, that all these things were done within the Temple, a place of that holinesse, that a vessell might not be carryed through it; in which regard afterward hee charges them with theft, for that they incroached vponupon a place consecrated to God, and profaned it with their merchandise. Now in this regard Christ had iust cause thus to deale.

1. Because God was wronged,Fearefull to rob God of his right. and robbed of his right: His house was conuerted to another house then he had appointed; of an Oratory made a Market-house. Where learne, what a fearefull sinne it is to prophane holy things: If such a crime to rob God of a materiall Temple, which had onelyonly Ceremoniall holinesse, what then is it to rob him of his spirituall Temple, thy soule and body, and to make it a stye for Satan, as the vncleane person and drunkard doe? The like sinne it is to rob God of his time, the Sabbath, to prophane his word, by turning it to iests, and lots sanctified for matters of moment, to play and recreation; to conuert goods giuen for the maintenance of Gods worship, to our owne priuate vses: All these are branches of this generall of deuouring things sanctified, Pro. 20.25. which is there said to be a destruction, or a snare, and so here proued, drawing forth Christs whip to reuenge it. See Achans example in stealing the wedge of gold, that the Lord had appoynted for him, Iosh. 7. and of Belshazzar prophaning but the cups of the Temple, Dan. 5.

2. Because here was horrible couetousnesse, that was the ground of all this, and that coloured with p. 54hypocrisie: Their pretence was godly, that all was done to further Gods worship; but their end was the filling of their purses: First, in the sellers, that in this regard sold the dearer, because of the commodiousnesse, and perhaps also of the sanctitie of the place, as though they were the fitter for sacrifice, because sold in so holy a place: Then secondly, in the Priests, because the sacrifices, wherein they had their parts, were offered more plentifully, and no doubt but they fleeced the merchants besides for their standing in the Temple.

Doct. 1 No pretences of good ends can iustifie that which is forbidden by God.Good ends iustifie not ill actions. Things may not be vsed about Gods worship vnderunder pretence of furthering, gracing, and adorning it, though in mans reason they may seeme so to doe, if God who knowes best what will further and adorne his seruice hath forbidden it.

Doct. 2 A fearefull sinne to make Religion feede our couetousnesse, and in the matters of God to be carried with such base affections as here these men: So Iudas, Mat. 26. abused the colour of his charitie for his couetousnesse.

Doct. 3 Corruptions, not onelyonly in Common-wealth, but in Church also, are from couetousnesse. Coue… nesse is the boldest pick-purse that is: It will picke Gods purse, it will rob God of that which is his.

Doct. 4 A fearefull sinne to seeke out pretences to beare out our selues in our sinnes,Pretences for sinne will not saue from the whip. that wee may sleepe securely in them, as here these men did; but what got they by it? These pretences and excuses are but cords of vanitie, Is. 5.18. and will in the end p. 55procure vsus this whip of cords, which these men felt notwithstanding their pretences. The Diuell and our owne hearts are very witty to suggest some pretty sleight to may our sinne seeme lawfull, when wee hauehave defiled things consecrated, as our bodies, the Sabbath, &c. and we satisfie our Consciences for the time, if wee could satisfie Christ to, it were well, so that wee might escape the Whip: But by how much the more cunningly we spinne these Spiders webs, so much the harder doth Christ twist his cords to scourge vsus withall.

The third poynt is, the ground of this action: And that Christ shewes in his speech of rebuke, ver. 16. Make not my Fathers house a house of merchandise. The Temple was his Father house, hee was therefore, being the naturall Sonne of God, the right owner and Lord of the house: So that the ground whereon Christ did all this, was speciall and proper to him, because he was the Sonne of God. See Mal. 3.1. The Lord whom yee seeke, shall speedily come to his Temple.

The Temple being a figure of the Church,Christ the Lord of his Church. which Doct. 1 is the house of God, 1 Tim. 3.15. This shewes that Christ is heyre and Lord of this house also. And reason good: for hee built it, and compacted eueryevery stone together. The particular members of the Church are liuing stones of this house and Temple, 1 Pet. 2.5. and the whole Church is the house. Oh happy house who hath so happy a Master, that will not let it out to any tenants, Can. 8.11.12. but will continually reside in it himselfe, so watching ouer eueryevery stone, that it shall not goe to any dilapidations, p. 56who will presently make vp all the breaches. This is our comfort when wee are weather-beaten: O Lord, wee are thine house, thou hast built vsus, and founded vsus on thy Sonne: thou hast chosen to dwell in our hearts, Is. 66.2. Of whom should the house looke to be maintayned and repaired, but of the owner? This is a comfort in the second place, when vniust Lords enter into the Church, and take possession of it, and vsurpe, as the Pope and his creatures: Christ hath the same right still to driue such out of the Church, as now hee had to driue these out of the Temple. Take heed in the last place, how thou hurtest this house, or the least stone therein: Remember whose house it is. If in common houses prophaned, the dead stones can cry out of the wall, Hab. 2.11. against their Masters, then much more in this house can the liuing stones cry vntounto their Master against their wrongers.

Doct. 2 This plainely shewes, that this fact of Christ is not to be drawne into imitation,The Pope hath no power to disthrone Princes. because hee did it vponupon this ground, as hee was Lord of the Temple, by vertue of his Sonneship. Therefore the Rhemists grossely abuse this place, that hence gather the power of the Pope to punish offenders, euen with corporall punishments, meaning depriuing Princes of their Kingdomes. Verily if hee alone can punish men corporally in the same manner that Christ did; if of himselfe without further helpe, hee can master such a multitude of enemies, as here Christ did, and make them flye before him, let him take this power into his hands: But he will p. 57be wifer then to vndertake such a businesse, for feare of fists about his eares. But if Christ did not whip so much as poore sheepe-sellers out of the Temple, but by the power and priuiledge of his Sonship, how can the Pope, a man, a worme, and no God, arrogate power to whip Princes out of their Thrones, in which Christ hath seated them?

Alike is the errour of others, who without speciall calling from God, take vponupon them to reforme publique abuses; for Christ did this as the Sonne of the Father, and King of the Church.

Quest. How farre forth is this action imitable?

Ans. Men are eyther publique or priuate: How farre this action of Christs whipping these out of the Temple is imitable.publique, eyther in the Magistracie or Ministery. As for the Magistrates, they being Christs vicegerents as God, in speciall manner the imitation of this fact belongs to them: for God hath giuen them the sword, not to let it lye rusting in the scabberd, but to strike; and he hath put the whip into their hands, to scourge withall: yea, Magistrates are the very whips of Christ, and so they must thinke, that the power of Christ is as an hand holding them fast, and enabling them to the whipping out of the Money-changers: And therefore hereupon should take speciall heart to themselues, as Hezekiah, Iosiah, and other worthy Magistrates hauehave done.

As for Ministers, the onelyonly whip they may vse, is of their tongues, in powerfull preaching against abuses: And as here Christs whip of small cords, was more powerfull then Hercules Club, or then any Scorpions, or wyre scourges; so the faithfull preaching of the word alone, is oftentimes of all p. 58other meanes the most powerfull; as in the Primitiue Churches, destitute of the helpe of the Magistrate. This is that mighty thunder-cracke, that causes Sathan, with all his packe of corruptions, to fall downe, like lightning.

As for private men; neyther hath God tyed their tongues, though hee hath their hands: As occasion is offered they may shew their detestation and dislike of corruptions: They may sigh, and pray, and supplicate; but other violence, saue of their prayers to God, may they vse none. And this is all they may doe, in regard of publique abuses: But now in regard of priuate abuses in their owne houses and hearts, the case is otherwise; and here all are to imitate Christs example: EueryEvery Christians family is a Church; The gouernours are to take the whip into their hands, and to scoure the family of Hagars and Ishmaels, as Dauid, Ps. 101. So eueryevery Christians heart is a Temple of the holy Ghost, and therefore by the whip of seuere mortification and repentance, hee is to scourge out the secret corruptions lurking in his heart: And this is better then the Popish whipping, who by whipping themselues with a materiall whip, seeme to shew that they are like those Money-changers, that neede the same whip to driue them out of the Church.

And of Christ Action, in purging the Temple, thus much.

The fourth point followes, The Effects of this this action. They are,

p. 59In the

Disciples.

Iewes.

1. In the Disciples.

VERSE 17 And his Disciples remembred that it was written, The zeale of thine house hath eaten mee vp.

It made the Disciples, stricken with admiration of this fact, to call to minde that place of the Scripture, Psal. 69.10. The zeale of thine house hath eaten mee vp. Which words, as diuers others in the Psalmes, are spoken both of Dauid, as a type of Christ, zealous for the Tabernacle, and restoring the true worship of God, and of Christ, as typified by him. The sence is, The zeale of thine house, that is, for thine house, that thy worship may purely and sincerely be performed; hath eaten mee vp, that is, eyther hath consumed my very moysture and exhausted mee, or else hath wholy turned me into fire, as things eaten are turned into the nature of him that eates.

Here consider two things:

1. The Occasion of their remembring.

2. The Scripture it selfe which they remember.

1. The Occasion was, the sight of this wonderfull zeale in Christ.

The Children of God their conscionable reading Doct. 1 of Scripture,Conscionable reading of the Scripture shall hauehave seasonable remembring ioyned with it. hath seasonable remembring ioyned with it: Such places as hauehave beene long since read, and may seeme to be forgot, yet when occasion is offered, shall come fresh to minde againe, as in affliction, in tryals, in sicknesse, and especially at death. As it is with reading the Scriptures, p. 60so with hearing of Sermons: Many a point heard long since, is reuiued by some speciall occasion or other. Wee may not looke alwayes to remember all things heard and read: Oh happy is hee that can remember in due season! Better it is to forget presently vponupon reading and hearing, and to remember afterward vponupon iust occasion, then contrarily to remember for the present, and to forget afterward, when the season of remembring is come.

Doct. 2 Wee ought to be carefull obseruers of the holy conuersation and good example of Gods Children;The holy conuersation of Gods children is carefully to be obserued. as here these Disciples of Christ: The reason is, because it is a meanes to remember vsus of the Scripture. The same light that shines forth in the Scripture, shines forth in the liues of the godly, and is reflected from it to our eyes, as from a glasse: So that the life of an holy man is in stead of an excellent Commentary vponupon the Scripture. And therefore in this regard they are said to hold forth the word of life, as the hand doth the torch, or the candlesticke, or lanthorne, the candle, Phil. 2.15.16. It is good therefore to heede the holy liues of the Saints, and in them to see the truth and light of the Scripture: So did the Disciples here in this action of Christs: So wee are wished to doe, Heb. 13.7. Seest thou not my seruant Iob? said the Lord, Iob 1. He that goes in the darke alone, if there be any going in the way, that carries a torch, will be glad to looke after him, and follow hard after him: so wee, in the darknesse of this world, should gladly looke after these Saints, p. 61that shine as lights, holding forth the word of life. Indeede Christs life had a speciall excellency, because the light shined as perfectly in it as in the Scripture: But alas, how little a portion of the Scripture-light shines in our liues? The case is the same that in the Sunne-light and Moone-light, yet for our weake eyes this lesser and obscurer light is fit, and enables vsus the better to behold the other, that is clearer and stronger. As for wicked men, though some of them may hauehave greater outward gifts then the godly; as many Mettals are brighter and more orient then the heauens: yet as those Mettals are not fit to conueigh the light of the Sun, nay, indeede they would stop it; so neyther are these fit to shine the true light vntounto vsus: but first of all Christ, and then they that come nearest to him, are to be obserued of vsus.

2. Point. The Scripture it selfe remembred;Doctr. Christians must be zealous for the good of the Church. The zeale of thine house hath eaten mee vp: Where Dauids, and in his, Christs zeale is set forth: First, by the matter of it; The zeale of thine house: Secondly, the manner, vehement and violent, like fire that eates vp and deuoures that whereon it lights.

True Christians ought to be earnestly zealous for Gods house, that is, the Churches pure reformation, that all things may be there according to the patterne in the Mount, that the worship of God may be sincerely, without the mixture of humane corruption, performed: This is that here called the zeale of Gods house. In eueryevery house, in eueryevery Citie and Societie, the members thereof are zealous for the good thereof, and cannot endure p. 62the disgrace thereof, as Iaakobs sonnes could not the deflouring of Dinah; so Citizens are zealous for their liberties and priuiledges, and will stand out stifly in the maintenance of them; and Schollers for their Vniuersities and Colledges, wherein they hauehave beene brought vp: How much more should we for Gods house, that gaue vsus our being in Christianitie, that hath nursed vsus vp in the knowledge of God? It is our prayer, Thy kingdome come, and wee are but hypocrites, if zealously wee endeuour not the aduancement of this kingdome, by seeking the weale of Zion.

That we may profit the better by this doctrine, two things must be considered:

1. By what Effects this zeale is to shew it selfe.

2. By what Rules it is to guide it selfe.

The Effects of Zeale.There are two principall effects of true zeale:

Holy Patience,1. Holy Patience, in

and Impatience.

1. Enduring.1. Zeale is wonderfully patient in enduring ought whereby the good desired may be procured: As first, in the matter of worldly profits and pleasures, Zeale is euen prodigall, for doing good to the thing loued. Thus Iezabel in her zeale to false worship to Baal, maintained foure hundred of his Priests at her costs, daily at her owne table; and this was the zeale of the Papists in their Superstition: This was the zeale of the Primitiue Church, when for the good of the Church, they solde their possessions; and of the Israelites, when they offered so plentifully to the Tabernacle, that p. 63Moses was faine to forbid them. Then the Tabernacle deuoured Lawne and Looking-glasses, Exod. 38.8. but now Lawne and Looking-glasses deuoure Gods Tabernacle. Such then, whom their penny, their Oxe, their Farme, keepe from the Supper, they are zealous worldlings indeede, but colde Christians; zealous for their owne houses, as those Iewes, Hagg. 1. but colde for Gods house. Such was Salomons zeale to the Temple, in the great charge and cost he was at, and in neglecting other matters, as the building of his owne house, which he did at leasure in thirteene yeares, because zeale to Gods house made him first seeke Gods Kingdome, and make quicke dispatch with Gods house: Here was a patient zeale, that could so well endure the so long deferring of matters respecting his owne content. Such was the woman of Samariaes zeale, in leauing her pitcher-pot; the Shepheards, leauing their flockes, Luke 2. Moses in forsaking Pharaohs Court; the Martyrs, in contemning the entising offers of their aduersaries, Cant. 8.7. If a man would giuegive all the substance of his house for louelove, they would greatly contemne it: Such was the zeale of those that followed Christ, neglecting their owne bellies; of the Israelites, that came vp to the three feasts, from all parts, leauing their houses behinde in danger, in regard of their enemies bordering vponupon them, and endured the toile of a tedious iourney, and all nothing, because it was to come to Gods house, and to see his face in Zion, Ps. 84. As Iaakobs long seruice was nothing, because of his louelove to Rahel. Thus Paul willingly p. 64neglected his stipend, and endured the toyle of working, to sustaine himselfe, onelyonly for zeale to the aduancement of the Gospell. Zeale is fiery, and deuoures vp all considerations of our owne profit and pleasure: But alas, now not the zeale of Gods house eates vsus vp, in regard of worldly considerations, it eates not vp our worldlinesse and voluptuousnesse; but these sinnes hauehave eaten vp, not onelyonly the zeale of Gods house, but euen the house of God it selfe. Christ, if hee would hauehave beene quiet, might hauehave had the fauour of the high Priests, and so Elias of I…zebel, but zeale to Gods house made them patiently to endure those losses.

2. Perseuering in the vse of all meanes.2. Zeale is patient in an vnweariable vse of all meanes, for the good of Gods Church, as we may see in those continua…l trauels of the Apostles, and especia…ly of Christ himselfe, that neuer ceased doing good. And to this purpose serues that, Rom. 12.11. Feruent in spirit, seruing the time, as some read it, that is, the occasion, neglecting no opportunitie of doing good.

2. Holy Impatience, in2. Effect of Zeale is also an holy Impatiencie, and griefe, when things goe ill with the house of God.1. Grovving earnester by hinderances. And it shewes it selfe thus: First, by growing more earnest when any goe about to hinder it; as Lyme burnes the hotter when water is cast on it: So many louelove the parties they zealously affect, so much the more, by how much others discommend them to them. This was Dauids zeale for Gods house, when Michel scorned him, I will be yet more vile, 2 Sam. 6. and Ps. 119.126.127. They hauehave destroyed thy Law, therefore louelove I thy Commandements p. 65aboue gold, yea, aboue most fine gold. Secondly.2. Holy anger against the Churches enemies. by being exceeding angry with those that are the cause of the Churches hurt, and shewing our anger, as here Christ against these men: So did Nehemiah, Remember them O Lord that defile the Priest-hood, Nehem. 13.29. So did Paul, I would to God they were cut off that doe disquiet you, Gal. 5.12. Such was Moses his zeale, in breaking the golden Calfe, and the two Tables: So Elias shewed his zeale, in opposing the Priests of Baal; and Apollos the Iewes, in publique disputation, Acts 18 28. Zeale is full of heate, and fits vsus for action and contention, and will not let vsus sit still with the cold sluggard. Thirdly,3. Neglect of mens persons. in not respecting any mans person, that doth any way hurt the house of God; as Leui, that girt on his sword, and knew n…ither father nor mother, Deut. 33.9. Here was Elies want of zeale, in tolerating his sonnes, that defiled Gods worship; and Iaakobs, in tolerating for a while, Rahels Idols. Asa his zeale was herein famous, for not enduring his owne mother in her Idolatry, 2 Chron. 15.16. Such was Christs zeale against Peter, calling him Sathan, when hee disswaded him from suffering. Fourthly,4. Distasting priuate com…orts in the Churches affliction. in distasting our owne priuate comforts and felicities, till the house of God be in good estate: So did Nehemiah, Neh. 1.4. and Dauid, 2 Sam. 7.2. and Psal. 132.1. Lord, remember Dauid, with all his affliction': and so did Vriah, The Arke and Israel are in Tents, &c. 2 Sam. 11.11.

Thus are wee to try our zeale: but alas our remisnesse for Gods house, how great it is! All seeke p. 66themselues, and none that which is Christ Iesus, Phil. 2.21. Wee are fallen from our first louelove, and become politique Gospellers, and luke-warme Laodiceans; and such with God are worse then key-colde, Reu. 3.15. Such must be spued out of Gods mouth. Zeale to Gods house, to his Sabbaths, to his seruice, to his word, is a meere stranger, and scarse knowne: Most, in matters of Religion, are of Gallioes temper, Acts 18.14. All our Religion is meere formalitie, and meerely ceremoniall, in outward comming to Church: But alas, how poore, how heartlesse are our deuotions! And Cursed is eueryevery one that doth the worke of the Lord negligently, Ier. 48.10. The Kingdome of heauen is farre from suffering of violence, and few are those violent ones that take it by force: Who is spent, and eaten vp with zeale for Gods house, when hee sees how Papists, Atheists, Machiauels, seeke the ouerthrow of it, and wicked worldlings defile it? The vncleane person is eaten vp with his zeale to his lust, and quickly spends himselfe: And how leane doth the couetous wretch often grow with his zeale to the world? But who growes so with zeale for Gods house? And yet here, when the body is thus spent, there is some recompence in the fatnes and flourishing of the soule, whereas in the other zeale, leannes enters into the soule also. The affection of zeale as it is most excellent, a liuely, stirring, and actiue affection, so God that gaue it vsus, lookes that it should be bestowed vponupon the best obiect, that is, himselfe, his house, and religion. God seekes such worshippers, Iohn 4. as worship him in spirit & truth, p. 67not coldly and ceremonially. Surely it is obseruable, that God did neuer chuse any to be a speciall instrument of his glory, but hee graced them specially with zeale: As in Moses the meekest man otherwise, yet in his first beginnings how did zeale shew it selfe in slaying the Aegyptian? Yea, zeale in the matter of Religion, though wrong and erroneous, yet is better then that cold moderation of Neuters and worldlings: for these God reiects as vnfit, but the other hee cals to him; as Augustine notes of Peter, how after Malchus eare strucke off in a zeale, though erroneous, yet was hee aduanced to the Apostleship: And the like of Paul; Pauli Ecclesiam persequentis saeuitia syluestre vitium erat, sed magnae fertilitatis indicium: Pauls cruelty in the Churches persecution, though a wilde weede, yet an argument of future fertilitie. A zealous Papist, in some sort is nearer God, then a dead, a drowsie, a formall, and an heartlesse Protestant: for to speake truth, such a one is of no Religion, and indeede in heart an Atheist, and therefore is further off then he that doth heartily embrace a Religion though corrupted; for when hee comes to see his errour, what a worthy Gospeller will hee proue, as Paul did?

2. Poynt.Three Rules of Zeale. 1. It must be according to Knovvledge. The Rules by which Zeale must be guided. They are these.

1. It must be according to Knowledge: It is fire, and in fire there is light as well as heate, Rom, 10.2. Herein Paul censures the Iewes zeale, that it was not according to knowledge. And such was Christs zeale here, for he renders a reason of that he did, & p. 68shewes on what ground hee did it, My Fathers house.

2. It must be vvith Wisedome.2. It must be with Wisedome. Fire is a dangerous matter, if in a fooles hand, what hurt may it doe? Though wee must be zealous for the truth, against all manner of corruption, yet wisedome must so gouerne our zeale, that wee disaduantage not the truth, by an ouer-hasty and vnseasonable zeale. Paul was zealous, no doubt, against Diana at Ephesus, and yet wisedome so moderated his zeale, that hee spake not ought particularly against Diana, but onelyonly deliuered the generall doctrine, that they were no Gods which were made with hands: for hee saw if hee had done otherwise, hee should hauehave kindled a fire in Gunpowder, that would hauehave set the whole Church of God on fire, and hauehave marred all. Zeale is an earnest desire of gaining and obtaining something, and therefore needfull there should be wisedome, to teach her what are the likeliest meanes to gaine it: And if silence and moderation may be a meane, Zeale will make vsus for a time forbeare; and, as the Mariners in the tempest, to yeeld to it for the time, who yet are zealous enough to returne home: And hee were a foolish Mariner that would offer to striue against the temp…st, lest otherwise hee should be thought to hauehave no minde of returning home. I hauehave seene the Water-men, the tyde being contrary, when they would hauehave come to a place on the other side of the riuer, to hauehave rowed past it a great way, as though they had had no meaning to come at it; and then, hauing had the aduantage p. 69of the tyde, they hauehave gone ouer so much the eassier: The like ought to be the wisedome of godly zeale. An excellent example hauehave wee in Moses, right zealous in slaying the Aegyptian, and in a desire of rescuing the Israelites; but when he saw the Israelites vnderstood not his calling, and what was the cruelty of Pharaoh, he gaue place to the tempest, and reserued himselfe for fitter times. A wise man must consider, not onelyonly what hee ought to doe, but what can be done.

3. It must be with LoueLove, 3. It must be vvith LoueLove.that the fire of our zeale may be a warming zeale, a comfortable and a profitable fire, not an hurting and a deuouring one: As the Disciples was, Luke 9. in calling for fire against the Samaritanes. Fire purges out the drosse, but burnes not the gold: So the fire of our zeale must direct it selfe onelyonly against mens sinnes, not simply against their persons: as Christ, Marke 3. mourning for the Pharisees, when in zealous anger hee was incensed against them.

Marke here further,Doct. that the Disciples were able to iudge aright of this action, and to behold the zeale of our Sauiour in the same: Many are iniudicious, sometimes taking zeale for madnesse, as those Princes, 2 Kings 9.11. and as Eli, Hannaes feruency in prayer, for drunkennesse; and Ioseph, the conception of the holy Ghost in Mary, for an adulterous conception: And contrarily, sometimes the Diuell transforming himselfe into an Angell of light, madnesse, frenzy, and the wilde-fire of heady and intemperate affection, is taken for the spirituall fire of zeale. We take it for a shame to be p. 70cosened in things of this life, and wee all labour for iudgement to know good from bad: How much more should wee labour for iudgement here?

2. The second Effect followes, of Christs miracle in the Iewes, that they contentiously quarrelled with him, demanding a signe to approue his authority for this action.

VERSE 18 Then answered the Iewes and said vntounto him; What signe shewest thou vntounto vsus, that thou dost these things?

Then answered the Iewes] eyther to his action, or to his words vsed before, Take these things hence. The Iewes.] That is, some of the chiefe, that were in place and authoritie.

Doct. 1 Marke how these wretches demand a miracle, when they had a miracle already: What greater miracle could there be, then this eiection of so many out of the Temple? So the Iewes, after the miracle of the loaues, demand a signe that they may beleeue, Iohn 6.3. What signe shewest thou, that we may see it, and beleeue thee? Had they not before seene the signe and miracle of the loaues? So the Papists, they demand a miracle of vsus, and yet they cannot but see a miracle, euen this; that Luther and Caluin hauehave whipt them out of the Temple, that their Dagon hath euen fallen downe before Gods Arke, that wee Gods Israel, hauehave beene deliuered out of their Egypt; I say, this restitution and successe of the Gospell in this age, is a miracle beyond all exception.

p. 71In reformation of the Church there will be opposition, Doct. 2 as here against Christ:Reformation must looke for opposition. So found Nehemiah in building the wall. For Sathan is loath to be cast out, and therefore rages and foames. When hee was to be cast but out of one man in the Gospell, how did hee rage and take on? No wonder then if hee rage much more, when to be cast out of the whole Church. Wee must not then be discouraged with oppositions, but rather be assured thereby that the worke wee goe about is Gods.

Note the impudency of these wicked men, to Doct. 3 answere Christ thus resistingly,Impudency of vvicked ones. euen then when hee shewed his glory and his power: So likewise, Mat. 25.44. euen at the barre, and before his throne, they dare contest with him, When saw wee thee an hungry? &c. And so ordinarily it fares with them, euen then when Christ scourges them with his rods, they vse to murmure and dispute against him.

Christs answere to this demand followes.

VERSE 19 Destroy this Temple, and in three dayes I will raise it vp againe.

By the Temple he vnderstands his body, ver. 21. that is, his humane nature, because it was figured by the materiall Temple, as being that wherein the God-head dwelt bodily.

Destroy.] That is, if yee shall destroy: as Prou. 25.4. Take away the drosse from the siluer, and there shall proceede a vessell for the finer, that is, if yee shall take away the drosse, &c. And Eph. 4.26. Be angry, but sinne not, that is, if yee be angry, &c.

p. 72Quest. Doth not Christ equiuocate with them?

Ans. Without any cosenage: for the words literally taken, promised a sufficient miracle: and by this the Iewes are tryed what they would doe; and withall, their wickednesse is thus punished, purposely, by this obscure speech, as Mat. 13.13. Christ did therefore speake in Parables, that seeing they might not see, and from them that had not the true grace of God, might be taken away that they had, euen the outward meanes of the word, while it was so preached to them: as Aristotle wrote his eight Bookes of Physickes, that it should not be vnderstood. And thus doth Christ still gouerne the tongues of his Ministers, that they should speake as it were a strange language to the Reprobate: They accuse the Ministers in stead of their owne sinnes thus punished.

Quest. Was the body of Christ seuered from the God-head by death, because hee sayes here, the Temple was to be dissolued?

Ans. His humanitie was dissolued, that is, the vnion betweene his body and soule, yet both of these still subsisted in the person of the Son, when by death they were seuered. Reasons.

6. Arguments, prouing that death dissolued not the personall vnion of Christs natures.1. That which properly belongs to the humanitie, is not spoken of whole Christ, but in regard of the vnion of the natures: Now it is said of Christ, that he was buried, which properly belongs to one part of his humane nature, his body; and therefore his body dead in the graue, remained vnited to the second person.

2. Here was the efficacie of Christs death and p. 73buriall, that it might be said, that God dyed and was buried.

3. Christ was but once incarnate, whereas if death had dissolued this vnion, there must hauehave beene a second incarnation in the re-vnion of the natures.

4 The dead bodies of the Saints remaine vnited to Christ: Hence they are said to sleepe in Christ, 1 Thess. 4. and Exod. 3. I am the God of Abraham, &c. Therefore much more Christs dead body remaines vnited to the God-head.

5. Rom. 11.29. The gifts and calling of God are without repentance: If our Adoption cannot be ouerthrowne, much lesse the vnion of Christs humanitie with the second person.

6. The preseruation of the body of Christ from corruption in the graue, euinces it, for by this vnion it was, that his body saw no corruption: His God-head embalm…d his body.

Obiect. If the body vnited to the soule cannot dye, how then when vnited to the God-head?

Ans. There is not the same reason: for the God-head doth not giuegive life as naturall formes, which worke necessarily, but an efficient working voluntarily. By this appeares a difference betweene Christs body and ours in death: for Christs had a subsistencie and a personalitie in the person of the Sonne in death: Ours hauehave none at all then.

This answere of Christ, is set forth by the two-fold effect thereof.

1. In the Iewes, who still cauilled.

p. 74VERSE 20 Then said the Iewes, Forty and sixe yeares was this Temple a building, and wilt thou reare it vp in three dayes?

As though Gods infinite power could not work infinitely, and doe that in an instant, which a thousand worlds could not doe in a thousand yeares: But hereby they shewed with what minde they demanded a miracle before, when Christ promising them one they will not rest. The peruerse spirit of man will neuer be satisfied whatsoeuer his pretences are.

In this answere of theirs the Euangelist obserues ignorance, in misinterpreting our Sauiours words.

VERSE 21 But hee spake of the Temple of his body.

Scripture interprets it selfe, and thatScripture then interprets it selfe, Nehem. 8.9. And they gaue the meaning by the Scripture it selfe. So reades Iunius.

The Scripture interprets it selfe three wayes.Three vvayes.

11. By annexing a manifest and plaine exposition immediately following: So here, and Ioh. 7.38. Reu. 1.20. So Is. 5. the Parable of the Vine is interpreted: and Mat. 13. the Parable of the Sower, and of the Tares are opened: Hitherto referre all exegeticall speeches, wherein one word expounds the other. Is. 44.3. Gen. 18.20.

22. By other places of Scripture wherewith it may be compared. And that:

1. Eyther with the maine current and tenour of the doctrine of the Scriptures, The Analogie of Faith, Rom. 12.6. set downe in the tenne p. 75Commandements, the Lords Pray…r, the doctrine of the Sacraments, and the Articles of the Creed.

2. Or else, with particular places: As,

1. When the same places are repeated elsewhere: as when the places of the old Testament are cited in the New, which for the most part is with some exposition: So, Gen. 13.15. cited Gal. 3.16. And, Deut. 6.13. cited Mat. 4.10. And, Gen. 2.24. cited Mat. 5.19.

2. When compared with like places, eyther in regard of matter, or words, or both: Thus the meaning of one Euangelist being obscure, is often gathered by collation with the rest handling the same thing. Thus Mat. 4. Christ interprets that place, Psal. 91. alledged and depraued by Sathan, by Deut. 6.13. So Mat. 19. the Law of Moses concerning diuorce, by Gen. 2.24. So Paul is said to confute the Iewes, confirming, foreign, that this was the Christ, confirming, that is, as Beza notes, demonstrating it by comparing one testimonie of Scripture with another. Thus may wee expound Iohn 6.53. by comparing it with Iohn 4.14. The places and phrase alike, which being spiritually vnderstood in the one place, why not in the other: So, Iohn 3.5. may be expounded by Iohn 7.38. Is. 44.3.

3. When compared with places vnlike in shew, as Iohn 6.53. with the sixt Commandement. p. 76So that Mat. 5.30. is against the literall sense of the sixt Commandement, and therefore to be vnderstood spiritually. So that place, Iohn 14.28. compared with Iohn 10.30. shewes that the first is to be vnderstood of Christ in respect of his humanitie.

33. Scripture may be said to interpret it selfe, by transfusing into vsus that spirit which is in it selfe, whereby we may be able to vnderstand it: Excellently Bernard; Thou shalt neuer enter into Pauls meaning, except thou hast drunke in Pauls spirit; nor euer Dauids meaning, without Dauids affection. When the Spirit workes in vsus the experience of these things, then shall we vnderstand: As Iohn hauing the gifts of the holy Ghost, according to Christs promise, was able to interpret that speech of Christs, Iohn 7.38.39. This spake hee of the Spirit which they that beleeued in him should receiue. We neede not therefore runne to Rome for exposition of Scripture; wee may hauehave it, not onelyonly better cheape, but farre better from the Scripture it selfe.

And this is the effect of Christs answere to the Iewes.

2. Effect in the Disciples. In them it wrought otherwise: for howsoeuer at the first it seemed a Riddle, and wrought nothing, yet after Christs resurrection they called it to minde, and thereby (when once they vnderstood the meaning of the speech by the euent) they were confirmed in their faith of the resurrection. This is set downe.

p. 77VERSE 22 Assoone therefore as he was risen from the dead, his Disciples remembred that hee thus said vntounto them, and they beleeued the Scripture, and the word which Iesus had said vntounto them.

In which words two things.

1. The Time when they vnderstandingly remembred this speech: Assoone as he was risen from the dead.

2. The Fruit of vnderstanding and remembring it then: And they beleeued the Scripture, &c.

For the first. Thereout we learne:

That the best Commentary vponupon darke and Doct. 1 obscure places and Prophecies,Euent, the best Commentary vponupon obscure places. such as was that speech, Destroy the Temple, &c. is the euent and accomplishment of them: As when that speech was fulfilled in the death and resurrection of Christ, then the Disciples vnderstood it. Dan. 12.9. Goe thy way Daniel, the words are closed vp, and sealed, till the end of the time. And surely, for the Disciples here, it was no maruell if they vnderstood it not before, when they vnderstood not Christ speaking plainly without metaphor of the same matter, Luk. 18.34. This also wee see by experience in this age, wherein the Prophecies of the Reuelation, being many of them fulfilled, are very cleare, and easie to be vnderstood, which in former ages, could not be vnderstood of the great and learned Fathers of the Church. As in Prophecies, so in Promises, the accomplishment is a great helpe to our vnderstanding: In the middest of affliction, pouerty, and disgrace, the promises of comfort, peace and glory, seeme strange sayings, but when the euent comes, p. 78then shall wee full well vnderstand them. Hence wee may see, that many things in Scripture, shall not be vnderstood till the life to come, when the Scriptures shall hauehave their full complement; specially those promises of the glory of the life to come: for as Grace, so neyther Glory, can be knowne, but by experience.

Doct. 2 That God hath his times for the reuelations of his truths:God hath his times for reuealing truths. As the time after Christs resurrection for this point here; so for other truths, at least the clearer manifestation of them, hee reserued this latter age. No reason therefore to build too much vponupon the Fathers, because eueryevery day this Sunne mounts higher then other: and pur-blinde eyes at high noone will see that that the sharpest eyes will not discerne in the duskish dawning of the day.

Doct. 3 Marke how the word of God, not vnderstood in hearing or reading, may yet be profitable, and in time shall be remembred for our vse: as here the Disciples vnderstood not Christ when hee spake, three yeares after they vnderstand, and call it to minde, and profit exceedingly by it. The word is like seede, it lyes hid, and rots in the ground, and it is long ere wee see it sprout forth: It must teach vsus, not to neglect such things wee vnderstand not in hearing or reading, but with Mary, Luke 2. to lay them vp in our hearts. As a frugall house-keeper doth not throw away eueryevery thing whereof he hath not present vse, but layes it vp, as knowing hee may hereafter hauehave some vse of it. It serues also to comfort both Minister and people, when to their p. 79griefe they see for the present no good is done. The new birth of some, is like the birth of the Elephant, foureteene yeares after the seede iniected into the wombe: That seede of the word, whereof some Christians hauehave beene begotten, hath beene sowne in the furrowes of their hearts more then foureteene yeares before their birth.

The second point is the Fruit of their remembring and vnderstanding: And they beleeued the Scripture, and the word which Iesus spake. The sence is, they beleeued the Scripture teaching Christs resurrection, more fully then before: So before, Vers. 11. And seeing both the euent and Scripture to agree with Christs words, they beleeue Christs words.

The euent of Prophecies a notable confirmer Doct. 1 of faith, Is. 34.16. And this, among many other arguments, serues to proue the Scriptures truth. Is. 41.23. The Lord proues himselfe the true God, and the Idols false Gods from hence.

The excellency of Scripture,Excellency and authority of Scripture. and the infinite Doct. 2 authoritie it hath: Though they had Christs owne words which they heare, and his Resurrection which they saw with their eyes, yet first they beleeue the Scripture, and trust it before their owne fight, and before Christs owne words: So 2 Pet. 1.19. Wee hauehave a more sure word of the Prophets. More sure then Gods owne voyce in the Mount, of which hee spake before. Though in themselues they be of equall authority, yet it is the Scriptures that God hath sanctified for an euerlasting Canon for his church. Search we then the scriptures. Ioh. 5.39.

p. 805. The fift poynt followeth. The Attendants wherewith hee graced this Reformation, which were certaine miracles then wrought, not mentioned here; but in the second purgation of the temple, related by the other Euangelists, who make mention of setting the blinde and the lame in the Temple, in st…ad of those Merchants cast out, and healing of them.

These miracles are set forth by their effect. Faith in the people.

VERSE 23 Now when hee was at Ierusalem at the Passeouer in the feast, many beleeued in his name, when they saw his miracles which hee did.

What this faith was, Iohn shewes vsus: First, by the ground of it, that it was onelyonly grounded vponupon miracles, which declare Gods power, but true Faith builds vponupon his mercies and goodnesse also: Secondly, by Christs iudgement of it, shewed by his carriage towards these men, that he would not trust them, nor familiarly conuerse with them, with the reason why, viz. because hee knew the frame and constitution of their hearts, and that of himse…fe without relation from others.

VERSE 24 But Iesus did not commit himselfe vntounto them, because hee knew them all.

VERSE 25 And had no neede that any should testifie of man: for hee knew what was in man.

Doctr. Selfe-deceit in Religion.Men going farre in faith and religion, may deceiue, not onelyonly others, but themselues also. These men did not grossely dissemble, for then no commendation p. 81of Christs Miracles here giuen, when said, that on sight of them, Many beleeued in his Name. They did not only professe, but did thinke indeede they beleeued as they professed: So it is with many, as with a drunken Stage-player, that in his drunkennesse acting a Kings part, thinkes himselfe a King indeede: Thus were the Israelites deceiued in themselues, Psal. 78.57. where their harts are compared to a deceitfull bow, that causes the arrow to flye cleane another way, then the marke whereto the eye leueld it. Many being heated with some speciall worke of God in his iudgements, as Pharaoh; or wrought vponupon by some Sermon, as those Iewes, Iohn 6.34. seeme to looke towards Faith and Repentance, and beginne it in their owne opinion; but their deceitfull hearts carry the arrow of their purposes cleane from the marke. But as the heate which is got by exercise, is better, and more lasting, then that which comes by sitting by the fire: so the heate of grace, which is wrought in the godly by the practise of godlinesse, is better then those sodaine passions wrought by some speciall worke of God; as in these men here heated with the fire of Miracles. The Parable of the stony and thorny ground, Mat. 13. Saul, Iehu, Iudas, Alexander, Demas, and Nicolas, Act. 6. are all examples of this deceit.

Vse 1. To terrifie non-professors, who seeing the fals of many that made profession of Religion, beginne to exclaime against Religion and profession: They should exclaime rather against themselues, for such temporary professors are farre p. 82before them in knowledge, practise and affection. And yet if they hauehave deceiued themselues, and God hath left them, what shall be their end that come so farre short of them?

Vse 2. To make the best sift, and try his owne heart, and to worke out his saluation in feare and trembling. The reason of this deceit is, because men know not their owne hearts, but are like sicke men that are ready to die, and yet thinke themselues sound, and like to liue long. We must therefore labour to know our owne hearts: This wee shall doe by a serious and strickt examination of them by the word of God, which is the looking-glasse for the heart, Iames 1.23. And here specially examine thine heart concerning the foundation of thy Religion: for Luke 8.46. the foolish builder builds without a foundation, that is, without a sound one. In the beginning of Christs ministery many saw him to put downe the wicked Priests, and withall they looked for great matters of him in his temporall Kingdome; and this was the ground of their beleeuing in him: Couetousnesse was the foundation of Iudas his profession, and so of Simon Magus his: And so was it in many in the first beginnings of Reformation, they saw the grossnesse of Popery, and withall looked to rayse themse…ues with the ruines of Abbeyes and Monasteries. A sound Christian, as in doctrine, so in life, may build bay and stubble vponupon a golden foundation, but to build gold vponupon a foundation of hay and stubble, thus doe onelyonly vnsound Christians. As the good foundation of the former will p. 83happily ouerthrow in time the hay and stubble of their corruptions; so the ill foundation of the latter, must needes vnhappily ruinate all the gold and precious stones of their Religion, Faith, and Zeale: for when there is no proportion nor agreement betweene the foundation and the building, downe comes all in time.

The priuiledge of true Faith.The priuiledge of Faith. As it trusteth Doct. 2 Christ with the beleeuers body and soule, 2 Tim. 1.12. so Christ trusts it againe, with himselfe, with his spirit, grace, and truth. This followes by the contrary of that here spoken, that Christ would not commit himselfe to these vnsound beleeuers.

Vse 1. Examine thy faith by this: Many professe they trust Christ with all; but why then doth Christ trust them with nothing, no graces of his spirit, no reuelation of his secrets? When we finde Christ thus trusting vsus, then is there a sure euidence of our trusting in Christ by faith.

Vse 2. Thou seest the great trust Christ puts in thee, see thou deceiue him not: O Timotheus keepe fast that which is committed to thee, 1 Tim. 6.20. Hold fast that thou hast receiued. How carefull are those that are put in trust by Kings with their Children, States, Kingdomes? God betrusts vsus with greater matters, his Spirit and word. Sell not this truth then, lose not this spirit.

Wee must be wise in receiuing professors into Doct. 3 our company: The Disciples were iealous of Saul, Acts 9.20. Christ here refused some, because hee knew them: Wee are not to venture vponupon all, because p. 84wee doe not know them. And yet though wee cannot know, so as Christ, yet wee should labour for iudgement, and the spirit of discerning.

Doct. 4 Christ perfectly of himselfe knowes our hearts, and the frame of them,Christ knowes the heart, perfectly. of himselfe. Psal. 94.11. Ier. 23.23.24. Acts 1.24. This knowledge of the Lord appeares by the accusation of our owne Consciences. Now Christ knowes our hearts, first, of himselfe, as here, Hee needed not that any should testifie of man: Angels and Prophets may know, but by relation and reuelation. Secondly, perfectly, euen farre better then wee our selues know our owne hearts, as the Physitian can iudge better of his Patients body, then hee himselfe. Christ knew Peters heart, when hee knew it not himselfe; and so Hazaels, when hee could not beleeue it. This is called, knowing our thoughts a farre off, Psal. 139. whereof see an example, Deut. 31.21. Man may see his brothers thoughts neare-hand, when they are ready to breake out, and beginne to bewray themselues in the face and countenance. Hee that stands on the top of an high tower can see more then hee that stands below, who sees onelyonly that which is fore-right, whereas the other ouer-looking all, sees on eueryevery side: So God sitting in the highest Heauens, sees more then wee poore wormes crawling here on earth.

Vse 1. Not to rest in our owne iudgement of our selues, God may know that by vsus, that wee know not by our selues, 1 Cor. 4.

Vse 2. It is terrour in the condemnation of our p. 85owne heart, because God is greater then our harts, 1 Iohn 3.

Vse 3. It is terrour to the Hypocrite: if God did not see the heart, he would speed as well as the best, Ier. 17.10.

Vse 4. Comfort to the sincere Christian: God sees the truth of his heart, and the least good motion in it; for hee workes it, yea, such as thou seest not thy selfe, Rom. 8.26.27. Iohn 21.17. 2 Kings 20.3.

p. 86CHAP. 3.

THis Chapter contaynes two maine things:

1. Nicodemus comming to Christ, and the discourse of Christ with him.

2. Iohns last Testimony of Christ.