John 10:34–36

Christ by two arguments vindicates himselfe from the imputation of blasphemy, in asserting himselfe to be God. The first (in these verses) is founded on that Scripture, Psal. 82.6. Wherein, 1. He doth in general prove, that it is not blasphemy to call a man god in some respects, seeing Magistrates get that name, Psal. 82. 2. He argues upon this ground, not barely that he may call himselfe God, in the same sense that they get that name; But from the lesse to the more, thus: If they be called gods who are in that office, much more may I, who am separate to an higher employment, be called so, without blasphemy. But the Scripture, which cannot be broken, hath called them so. Therefore I may be called so. And this conclusion he propounds by way of question, to shew the absurdity of their assertion, his reason being considered, and that their consciences could not decline this consequence. For clearing the words, and this reasoning, Consider, 1. The ground on which Magistrates are called gods (to whom the word of God came,) may be understood of their calling to the office, as it’s said of Prophets, The word of the Lord came to them: and so several Magistrates of the Jewes got their office by the Ministry of Gods servants, bringing that office and call to them. Not that a call, ordinary or extraordinary, to every office, inferrs that title; but only a calling to that office of power and authority. It may as well be understood, that the word came to them, not so much in respect of their calling, as that in that same Scripture cited, God calls them so, and so it is an exposition of that word in the Psalme, I said, ye are Gods, that is, the Word came to them, and God speaking in it, gave them that title; Thus the Argument will run strong enough, 1. Since the Word came to them, and spake to them under that name, it cannot be blasphemy to call men gods, as the Jewes alleaged. 2. If they, who, being on earth, are spoken to, and commanded, and reproved by the Word, get that title (as is clear from that Psalme) much more is it due to him, who being from eternity with the Father in heaven, and not in the world, did stoop to come into it, to perfect the work of redemption. Consider, 2. As for the ground whereon Christ argues, that without blasphemy he may be called the Sonne of God, (that the Father hath sanctified him, and sent him into the world). We need not understand this sanctification only, or so much, of the sanctification and cleansing of his humane nature from sinne, as of the assumption of his humane nature into the personal union, and of his consecration from eternity unto the office of Mediatour; upon which followeth his actual sending into the world, in the fulnesse of time. And albeit Christ, in this first argument, seems rather to refute the imputation of blasphemy, then directly to prove how he is God, which he doth in the following argument: Yet there is much insinuate here that evinceth it; As, 1. He sets himselfe so far above Magistrates who get that stile, as doth necessarily inferre he is God in a proper sense. 2. The office of Mediatour, in which he is employed, is such, as albeit his sanctification, and sending into the world, about it, do not make him God; Yet it doth evidence and give us to know that he is God, seeing none but Jehovah could bear out in that office. Nor doth the Fathers sending of him, import any inequality, seeing an equal may send an equal with consent, yea an inferiour, a superiour. 3. He who is first sanctified, before he be sent into the world, did certainly subsist, and was, before his incarnation and coming into the world. 4. It was no small part of his sanctification and sitting for his office, that his humane nature was assumed into a personal union with his Godhead, and this seems to be imported in his sanctification by the Father, and that he calls himselfe not God, as Magistrates were, but the Sonne of God, to shew not only, that he is not God as secluding the Father, but by eternal generation from the Father; But also, that this sanctification by the Father, upon which he gathers this, doth relate to the elevation of the humane nature into a personal union with the Sonne of God, as well as to his office.

From these verses, Learn, 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided; Therefore doth Christ appeal to it, is it not written? 2. Whoever be against Christ, or whatever skill or interest they pretend in Scriptures; Yet the Scriptures will be still on his side; Therefore doth he appeal to themselves, if the Scriptures, whereof they boasted, did not clear him of blasphemy, Is it not written in your Law? 3. The Scriptures are a great deep, and full of treasures, to be gathered by spiritual and sober observers; Therefore doth Christ so solidly and profoundly reason from that text, to his present purpose. 4. Whatever be the different subjects of holy Scripture, yet all of it is a Law, in so far as men are obliged to rule their conversation, affections, faith, hope, and fear, thereby; Therefore, albeit elsewhere the Old Testament be distinguished into the Law, Prophets, and Psalmes, Luk. 24 44. Yet here the Psalmes, whence this text is cited, come under the name of Law. And it may be also, because the word in the Hebrew language, (wherein, or in Syriake, a dialect of Hebrew, Christ spake) rendred the Law, signifies generally, a doctrine. 5. As it is a peculiar priviledge, to have the Word and Oracles of God committed unto men; So it adds to mens guilt, when they improve not this priviledge, but continue ignorant of the truths therein contained; Therefore doth he call it your law, not by way of contempt, but to reprove them who enjoyed this priviledge, and boasted of it, and yet were ignorant of it, and of what in it might refute their unjust aspersions 6. It is an evidence of a malicious disposition in men, when they do not put a favourable construction (in so far as it is consistent with truth) upon the words and actions of their neighbours; for, so much doth Christs reasoning in general, charge upon them, that since the Scripture calleth some men gods, they needed not, if malice had not blinded them, have charged blasphemy upon him, though he had been but a meer man. 7. Albeit Magistrates be but men like their brethren; Yet in respect of their office, they have the glorious title of gods conferred upon them, as being his vicegerents, and as bearing some stamp of his authority and dominion: Therefore, saith the Scripture, I said ye are gods. This should both engage them to see to their qualifications and the exercise of their power; and others, to reverence and honour them. 8. Such as would have right to this glorious title, and the priviledges contained therein, ought to have Gods calling to the office they exerce; for, he called them gods, to whom the Word of God came, to call them to their employment. 9. Let Magistrates be never so high, yee are they subject to God, and to the directions and injunctions of his word; for, so also the word came to them, as to servants, as appears in that Psalme. 10. Things are in reality as the Word of God calls them, whatever men imagine to the contrary; for, if the word came to them, and he called them Gods,—that sentence must stand without empeachment of blasphemy. 11. Albeit men, who do not reject the Scripture, will be very assiduous to wrest and throw it to countenance their opinions and wayes, and to bring their light to it, rather then seek light in it; Yet its verdict doth stand unalterable; for, the Scripture cannot be broken, or loosed; that sentence, that they are gods, cannot be anulled, let men cavil or glosse it as they will. 12. Christ is so high above all principalities and powers, as of necessity he must be, true God; for, so do the force of his argument run, that if they were called gods, much more might he be called the Sonne of God. And therefore all the gods must worship him, even Angels as well as Magistrates, Psal. 97.7. with Heb. 1.6. 13. Whosoever shall study Christs glorious sanctification and separation from sinners, his glorious endowments, and high employment and office, must acknowledge that he is the eternal Sonne of God: for, that the Father hath sanctified, and sent him into the world, doth inferre that he is the Sonne of God. 14. Christs glory and Godhead wants not a witnesse in the bosome of the greatest opposer, if Christ lay it at his doore; Therefore doth he put them to it, say ye, thou blasphemest, because I said, I am the Son of God?