whom he hath sent This exhortation of Christ draws out a new question from the hearers In answer to which Christ points out the right way of attaining this spiritual food which he hath held out unto them We are not necessarily to conceive that they propound this question in a taunting manner as if they would declare to Christ that Moses had commanded them to do works which are acceptable to God and they did them and therefore would know what new law he would prescribe unto them though this be not unsuteable to their disposition which they bring forth ver 30 31 and afterward and it is very true that none are worse to deale with then they who are sitten down upon outward performances every thing they do putting them so far out of Châ—ists reverence in their own account but we are rather to conceive that not being as yet hopelesse but Christ will satisfie their carnal desires therefore they keep fair with him and hearing him speak of labour which he understood chiefly of faith and of other works as fruits of faith they understand it only of works according to the doctrine of their Teachers and therefore desire to be directed what to work which might be acceptable to God Christ answers their question and leads them to that one work of believing on him who is sent of the Father Whence learn 1. Men may endure many rubs from Christ and seeme to come a great length in tearms of aggreement with him who yet are unsound and will never close with him for here these carnal hearers do quietly digest that reproofe ver 26. and seem to be so taken with his offer as they want only information what to set about 2. Such as resolve to seek Christ and things spiritual will need much of Christs own direction how to labour and employ themselves for attaining thereof for so much doth their question import 3. Men by nature cannot take up the right way of justification and salvation as being a mystery And particularly Men by nature do retain such a deep impression of the first Covenant of works and are so ignorant of the perfection of the law and of their own impotency that they know no way of acceptance before God but the way of works and doubt no more of themselves but if Christ tell them their duty they will do it for such is their principle and bold undertaking here What shall we do that we might work that is tell us and we shall do it See Deut. 5.27 Mic 6.6 7. Rom. 9 31 32. and 10.3 4. Men in following the way of happinesse must not make it their only aime to please themselves in what they do but must submit to follow that which pleaseth God and which he shall enjoyne for so much do they insinuate while they are desiring to work the works of God Whereby we are not to understand the good works which are not only commanded but wrought by God in his people for they dream of no need of his working any thing in them but it is an Hebrew phrase which signifieâ—h works commanded and acceptable and pleasing to God 5. What ever be mens conceit of their own works Yet it is only by faith that sinners come to reconciliation with God and to enjoy Christ to be souls food unto them for in opposition to all their works he leads them to this one work that they believe And his calling it a work doth not import that faith as a work doth justifie for it is only the hand to receive Christ who is our righteousnesse But he gives it this name speaking in their own tearmes who doated on works and so the doctrine of faith is called a law Rom. 3.27 because the Jewes boasted so much of the law And though other duties be required also of his people yet he names this only because it only embraceth Christ for righteousnesse and life it is the only remedy for a soul lying under the conscience of guilt or any difficulties and it is through faith that we can do any good work and that they are accepted and the imperfections thereof covered 6. No faith will serve mens turn for justification and life but that which closeth with and embraceth Christ the Mediatour as sent of the Father by his incarnation and manifestation in the flesh and by his authorizing of him to exerce that office for so is here required that ye believe on him whom he hath sent Whereby he warnes men not to rest on general assents to every divine truth as a faith sufficient for salvation unlesse they close with Christ And teacheth That it is no saving faith to acknowledge and believe in God where Christ is not acknowledged That it is not enough to professe faith in a Messiah as the Jews did unlesse Christ be taken up and acknowledged to be that Messiah already manifested So 1 Joh 4.2 3. And That faith must first close with Christ the Mediatour by whom it findes accesse to God and comfortable resting on him See 1 Pet. 1.21 7. Such as do upon right tearmes close with Christ as sent of the Father and do not only in the general assent that he is the true Messiah come in the flesh but do heartily close with him as such and give him the glory of his person and offices and do employ him accordingly they are about a work acceptable and welpleasing to God Therefore it is called the work of God not so much because he works it in his people though that be true Eph. 2 8. and it is not by our works but his work about us and in us that we are saved as in their own tearmes ver 28. that it is acceptable to him being commanded by himselfe 1 Joh. 3.23 and therefore lost sinners need not to be affrayed to make use of it Verse 30. They said therefore unto him What signe shewest thou then that we may see and beleeve thee What doest thou work 31. Our Fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat This answer produceth a new question from them wherein they bewray more of their carnal minding of their own belly For whereas Christ hath taken them off their errour of leaning to the works of the law and Moses and hath directed them to faith in himselfe for attaining life and salvation They finding that he was not like to satisfie their carnal expectations do object that they cannot take his word to renounce Moses and the works of the law given by him in the point of justification and acceptance with God and to believe in him as a new doctour till he shew greater signes for confirmation of that doctrine then hitherto he had done seeing Moses had done the like or greater works then yet he had shewed them He had indeed fed many of them miraculously but it was only with course barley loaves and for one time But Moses had fed all their fathers and that
acknowledge his wisdome and love who lets out such a measure to every member as he pleaseth for of his fulnesse have all we Prophets Apostles Beleevers c. received 6. Whatever beleevers get from Christ yet he remaineth still full as the sea diminisheth not by rivers coming from it and as the Sun doth not wear nor lose light by giving light to all so Christ is still the same for fulnesse notwithstanding what he communicateth for it is of his fulnesse we all receive it is still fulnesse when all receive of it 7. Whatever any receive of Christ it comes of grace and not of merit and the free favour of God and the gracious effects thereof are the chief fruits flowing from Christs fulnesse for in both these respects it is said all we receive and or even grace 8. Whosoever do receive true grace from Christ they will be receiving grace after grace And as they do not receive grace all at once but by degrees and so should not sit up on any measure received So Christs giving of grace unto them is an argument why he will give them yet more grace for we have received grace for grace that is grace upon grace grace after grace and more grace because he hath already given grace 9. Not onely what the Elect do receive at their first conversion but even what they receive after grace given comes not of merit but from the first to the last is grace still for it is grace for grace and so still grace and grace for graces sake Rom. 12.6 Ephes 3.7 10. This grace received by us for grace or answering to grace as the Original will bear may relate to grace in Christ and coming by Christ And so it may teach further 1. Christ is not onely the store-house from whose fulnesse grace floweth to beleevers but the procuring cause thereof also grace being given to them because of his redemption and righteousnesse made theirs of free grace And because his gracious acceptance with the Father as Mediator takes in all his people in and with him Thus do we receive grace for or be cause of grace in him and flowing from him See Rom. 5.15 17. Ephes 1.6 2. As every beleever is a member of Jesus Christ his mystical body so do they in their own measure as members receive grace answering to the grace poured out on him as head being made sonnes and co-heirs answering to his dignity in their measure and getting proportionable holinesse that there may be a conformity betwixt head and members for so we do receive grace for grace or answering to grace to wit in him Ver. 17. For the Law was given by Moses but grace and truth came by Jesus Christ In the third branch of this commendation which cleareth also the former of his fulnesse to communicate grace for grace and therefore is joyned with it by the particle for John preferreth Christ not only to himself but to Moses also on whom the Jewes doated so much And that both in respect of the Doctrine and benefits brought by either of them to the world Moses being the Minister of the Law which reveales wrath and pointeth out Christ in dark types and sanctification under Ceremonial washings And Christ bringing grace and truth with him to releeve such as groaned under these Legal administrations And in respect of their persons and way of conveighing these benefits Moses being but an instrument and Messenger carrying that doctrine which he delivered and Christ being the Author and procurer of these benefits which he revealed to the world Doctrine 1. The faithful servants of Christ will not onely be afraid to meddle with his glory themselves but will cry down all glory that is given to any other to Christs prejudice and will study to exalt him above the most excellent of men considered in their best things Therefore John preferreth Christ unto Moses as well as to himself and that in these things wherein Moses was most eminent as his going up to the Mount to God and his receiving of the Law from him 2. Albeit the doctrine of free grace was revealed in Moses time and by him and renewing grace and grace as a remedy against the rigour of the Law was then known Yet it was but very obscurely revealed and sparingly let forth in comparison of the times of the Gospel And in his Ministry the paedagogy of the Law was much insisted on pressing the Moral Law of duties under the pain of the curse and holding out Christ under dark shadows In this respect it is said the Law was given by Moses in opposition to grace and truth brought by Jesus Christ 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel is a very hard and unsupportable yoke for in that respect the Moral Law requireth compleat and personal obedience under the pain of Gods curse and yet giveth no strength to performe any thing it beareth in our duty upon us with rigour and terrour discovereth our misery without shewing a remedy bringeth on a spirit of bondage without any hope of release irritates and provokes nature to sin yet more c. And the Ceremonial Law contained but a shadow of good things to come was a veile cast over Moses face and was a toilsome yoke for these causes the Law by Moses is postponed to what Christ bringeth 4. In Christ there is an case and relief to beleevers against all the burdensomnesse of the Law And particularly by the Gospel he hath published the free grace and favour of God accepting the self-condemned sinner in him and freely justifying the ungodly through his imputed righteousnesse conferring grace freely to sanctifie and cure the perversnesse of mens nature and so fitting them for glory He hath also taken off the veile of Moses face being himself the substance of all the shadows And having given the performance of all the promises for grace and truth came by Jesus Christ 5. Albeit Christ hath abolished the Ceremonial Law and hath abolished the Moral Law to beleevers in its condemning cursing and irritating power Yet none get good of grace through Christ but such as are sent by the Law as self-condemned to him for a remedy and such as continue under the Law as a rule of life being enabled to the obedience thereof by Christ for not onely doth Christ bring truth of sanctification answering to all their legal purifications under the Law but grace also which presupposeth a work of the Law discovering sin and wrath and grace enabling such as come to him to endeavour obedience thereunto And thus Christ established the Law not onely by fulfilling the same in his own person as our surety but by making his members also to walk in some measure according to it which the Law of it self could not do 6. Christ is above Moses not onely in respect of the benefits or doctrine he publisheth but inrespect of his efficiency about these benefits he is above him and all
plain and intelligible to all who seek the way of salvation therein Therefore is the Hebrew word Messias interpreted the Christ in Greek in which the New Testament was written for the use both of Gentiles and Jewes as being then a common language so also ver 38.42 8. The titles and stiles given to Christ in Scripture are not to be lightly passed over but pondered what may be held out in them for our edification and comfort And particularly that he hath taken to himself the title of being the anointed one by the Spirit without measure for the discharge of all his offices for the Churches good therefore also is his name the Messias which signifieth the Anointed interpreted in Greek the Christ signifying the same 9. Whatever is wanting in the light of Instruments pointing out Christ will be made up if the hearer go to Christ himself And faithful Preachers will not be at ease till they draw hearers to Christ and hearers should be tractable when means are offered and not rest up in any mans word but go to Christ themselves for Andrew having little more to say drawes him to Christ and Peter goeth with him he brought him to Jesus 10. Christ doth perfectly know all that come to him and what concerns them and this he discovereth that they may be encouraged to employ him in all exigents and may walk before him as an heart searching God Therefore when Jesus beheld him he said thou art Simon c. At first view he lets him see he knew him 11. Christ will welcome these that come to him whoever were the instruments of their conversion nor will he despite them for their outward mean condition for he welcometh Peter though called by the private instruction of Andrew as well as these who were called by John and that albeit he was poor Simon the sonne of fisher Jona 12. Such as come to Christ he giveth them a new nature and admits them into his family as children for his giving him a new name imports he was now a borne childe in his family and he his Father 13. Whatever dignity and excellency Christ conferre upon his converts yet he would have them not forgetting what they are of themselves that this may still keep them humble and commend Christs grace the more Therefore with the promise he puts him in minde that he is Simon the sonne of Jona 14. As constancie and firmnesse in the truth and profession thereof in variety of times and trials is a commendable excellency so the dispensation of the measures of faith whereby professors are stronger or weaker are in Christs own hand And it is not onely beleevers duty to be firme but Christs promise also who undertakes to make them such so farre as he seeth it meet for the thing signified by this name Sephas or a Stone is constancy as Peters excellency and Christ by giving him this name undertaketh to make him so 15. The Lord doth not measure nor judge of his servants by their fits of weaknesse but by the constant tenour of their way And in great mercy he giveth confirmations to his own whom he is to try that when their weaknesse appeareth they may not lose hope for Christ calleth Simon Cephas or a fixed beleever notwithstanding his slips that followed and by this name would sore-arme him against discouragement therefrom Ver. 43. The day following Jesus would go forth into Galilee and findeth Philip and saith unto him Follow me 44. Now Philip was of Bethsaida the City of Andrew and Peter The fourth disciple whom Christ himself sought out and called is Philip and to this is subjoyned the place of Philips habitation being the same with Andrew and Peters also Whence learn 1. As Christ was constant and diligent about his Fathers work So he will not faile to go wherever he hath an errand or any to bring in and wherever he cometh he hath some to finde for The day following without losse of a day Jesus would go forth from the place where he stayed after he passed by John into Galilee because he had Philip to seek 2. Such as Christ hath a purpose of love unto he will not only prevent them but will finde them out and gain them for he findeth Philip. 3. Christ hath divers wayes of calling and bringing men to him so that none are to carve out a way to themselves as if there were none else nor are any to suspect their being accepted by Christ when they come to him though they have not been dealt with in all things as others for here we have some called by John some by private instruction and Philip called by Christs own mouth and yet all alike welcome 4. Such as would prove the truth of their Conversion ought to renounce all things in affection and practice in so far as they hinder from Christ ought not to presume to go before Christ in prescribing their way to him nor to follow their own wit will or lusts but to follow him as a Teacher and Guide and as a patterne of obedience to the moral Law and suffering for righteousnesse and to do this constantly so much is imported in this invitation Follow me which Philip obeyed as the sequel declareth 5. The work of the Gospel and Kingdome of Christ may begin in very obscure places and among mean persons that so none may despise a day of small things for here he begins the gathering of his Kingdome which afterward over-spread the world in obscure Galilee and among men of an obscure town Bethsaida 6. The wickednesse of a place will not seclude Christs favour from particular persons who are his own in it for Bethsaida was a wicked place as appeareth from Christs woes denounced against it Mat. 11.20 21. yet from thence he calleth three eminent Instruments Verse 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the son of Joseph 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see The last who is called here to embrace Christ for the Messiah is Nathaneel who is wrought upon partly by Philip ver 45 46. partly by Christ himself ver 47 48 49. And upon his believing he is commended and promises of greater things given for his encouragement v. 50 51. As for Philip the instruments part he finding Nathaneel declareth how they had found the promised Messiah and when he stumbled at Christ because of the place of his residence or biâ—th as was supposed Philip inviteth him to come to Christ for clearing of that doubt Doct. 1. As Christ by one word can draw a soul to him so Conversion is best proved by effects and particularly by zeal in seeking to promote the Kingdome of Christ and the good of our neighbours soule in our station it being an inseparable companion of the new nature to seek to multiplie the kinde
pledge and bud and hereafter in full enjoyment 10. The felicity purchased by Christ to beleevers is such as onely deserveth the name of life all other life being but as death in comparison of it and it will be eternally and without end such Therefore it is called everlasting life Verse 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved To confirme the certainty of beleevers salvation Christ insisteth yet upon the end of Gods sending him in the flesh which was not to condemne the world but for the salvation of the world through him If we understand this of Gods intention in sending Christ into the world then the world in the two last sentences must be understood onely of the Elect of Jew and Gentiles as ver 16. and 1 John 4.14 for whose salvation and deliverance from condemnation Christ came into the world But if we look to the nature of the work which Christ was sent to do it may be taken more largely for men in the world indefinitely For not onely Christ in his first coming came not to judge and sentence any but to hold out the way of life as a meek Saviour and Mediator as Luke 9.55 56. John 12.47 but nothing he did then was to procure condemnation to any but on the contrary to make offer of salvation to lost man though accidentally by reason of mans corruption and not making use of him his coming did heighten mens condemnation as ver 18 19. Doctrine 1. It is a lesson we are negligent in taking up yet a lesson wherein Christ would have us well versed and rooted to know the sure and happy condition of these who beleeve in him that we may be stirred up to studie to partake thereof therefore doth he so much inculcate the certain advantage to be had thereby 2. In the matter of mans Redemption the Son of God was pleased to demit himself in our nature to be the Fathers Servant and Ambassadour that we may be assured of the Fathers being well pleased with what he doth for so much are we taught in that God sent his Son See Matth. 3.17 3. It pleased the Son of God at the Fathers appointment to cast a veile upon his glory by appearing on earth in our nature and to converse among men and endure all their contradiction and enmity that he might finish the work given him to do so he was sent into the world which is to be understood here of the habitable world and of men in it and savouring of it and this commendeth his love that at his Fathers appointment he came willingly among such 4. It is as certain that believers shall be saved as it is certain God cannot be frustrate of his end in sending his Son into the world therefore it is subjoyned as a reason of that v. 16. Believers shall not perish c. for God sent not his Son into the world to condemn the world c. yea his not sending his Son to condemn as he might have done is a clear evidence of his willingnesse to save believers 5. Such as are Christs own of Jew and Gentile through the habiâ—able world who flie to him by saith whatever they be or whatever they meet with yet may be sure of salvation and not to be condemned having a Saviour sent to them to free them from wrath and work out their salvation by his merit and efficacie and in this they may glory over all difficulties and say God sent not his Son to condemn the world c. 6. Albeit Christ may be eventually for the falling of many and his coming will afford sad matter of ditâ—ay against them yet all the blame of this lieth upon themselves who stumble at the rock they should build themselves upon who reject their own mercie by offer and by opposition thereunto do harden and blinde themselves so much also do these word teach being understood of the nature of his work and carriage as is above explained Verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not believed in the Name of the only begotten Sonne of God Christ goeth on to clear and illustrate the certainty of the salvation of believers in him by shewing on the contrary the condemnation on unbelievers whom he declareth to be under a double condemnation one by the Law and another by the Gospel every unbeliever is condemned already by the sentence of the Law which they lie still under and have it confirmed by the Gospel since they do not by faith lay hold on the offered and only remedy for their liberation Whence learn 1. Albeit Christ came into the world to save his own yet he actually saveth none but such as he giveth faith unto wherby they renounce themselves and close first with him and then with all the Promises in him this is the method wherin he deals with all his elect for it is he that believeth on him that is not condemned 2. However believers in Christ deserve condemnation of themselves as having many things condemnable in them and however the Law may accuse and trouble them yet they are freed from actual condemnation for â—e that believeth on him is not condemned 3. Believers are not only freed from condemnation in the life to come but immediately upon the exercise of faith a sentence absolvitory is past which standeth firme till the last day wherein it shall be solemnly declared for he that believeth is not condemned in the present time 4. Albeit such as flee to Christ and expect not to be condemned ought to studie holinesse without which no man will see God yet the condition required for reversing the sentence and absolving the self-condemned sinner is only faith put in exercise as laying hold on Christs righteousnesse which alone can answer the Law and endureth constantly whereas our holinesse is imperfect and variable like the Moon therefore it is he that believeth on him or hath faith in exercise not in the habit only that is not condemned 5. Every unbeliever such as all by nature are hath the sentence of condemnation already past against him by the Law under which he lieth having only the thread of his life betwixt him and full execution of it therefore it is said he that beleeveth not is condemned already The sentence of the Law standeth since he hath not come to Christ to get it repealed See Rom. 2.9 Gal. â— 10 6. Albeit the sentence of the Law be sufficient to condemn mankinde and will condemn all them who have not heard of Christ yet under the Gospel unbelief and not receiving of Christ is the great condemning sin for as no sin will condemn the man who fleeth to Christ the remedy so when the remedy is not embraced the sentence of the Law is ratified in the Gospel and Court of mercy for he that believeth not is condemned because
he hath not believed The sentence is declared just and confirmed by a new sentence since he will not take help And thus unbelief is the great unpardonable sin Mark 16.16 whereas other sins that against the Holy Ghost excepted because it is joyned with final impenitency would be pardoned if men would believe 7. It aggreageth the sin of unbelief that the sinner rejecteth so excellent a one as Christ whose excellency proveth him an all-sufficient Saviour and who is so clearly manifested to be so or if he pretend to beleeve yet he doth not take up Christ as he is revealed in the Word nor groundeth his faith on the Word nor followeth the order prescribed therein but taketh up a Christ according to his fancie and taketh a dream for faith for he hath not believed in the only begotten Son of God nor in his name whereby he is clearly revealed nor according to it Verse 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Christ insisteth on the second cause of sinners condemnation which is there sleighting of the offer of mercy in the Gospel And beside what was intimate in the former verse of the ratifying of the lawes sentence upon their not embracing the remedy he addeth the heavy condemnation that it brings on men while they not only embrace not but do contemn the remedy of miserie and delight rather in their own ways And withal he sheweth the reason of this which are mens evil deeds Doct. 1. The world without Christ lieth in darknesse void of spiritual light and full of errours and of the works of darknesse God is withdrawn from the creatures and they wander and stumble as in the dark upon Satans snares their case is void of true peace and comfort as men in a dark pit their way tends to utter darknesse and yet as men in the dark their case and misery is not discerned in its own colours for in opposition to all this it is said that light is come into the world by Christs being manifested in the Gospel 2. Christ offered in the Gospel hath brought a remedy for all sin and miserie bringing light to discover mens case in its true colours light to dispel the darknesse of errours and the vilenesse of sinful lusts light for direction and light of comfort to make things pleasant and comfortable upon solid grounds of reconciliation for light is come into the world 3. Where Christ manifesteth himself men will not so easily be drawn from their woâ—ul condition but their old darknesse will be suting their hearts to hold the grip it hath as well as the light suteth for entrance for their loving the one more then the other supposeth that both come in competion to their choice 4. Such is the perversitie of mens nature as not only not to embrace Christ offering himself but to love their woful condition far beyond the offered remedie to like to abide in darknesse rather then to see their misery or need of him and to like their own deluded peace better then to follow after his true comforts for men loved darknesse rather then light 5. Where Christ offering himself in the Gospel is not received in love but contemned it bringeth sadder condemnation then the breaking of the Law as being a sinning against the remedy and that with an high hand an undervalâ—ing of him and doing of what they can to make void his pains for this is the condemnation that light is come into the world c. 6. Mens living in ill works is an evidence of their rejecting Christ it being evil deeds that makes light hateful to men for men loved darknesse rather then light because their deeds were evil their love to their evil wayes maketh them hate this light as it is discovering and so they go no further nor attain to the refreshing light of it and maketh them that they cannot quit their lusts and come under Christs yoke Verse 20. For every one that doth evil hateth the light neither cometh to the light left his deeds should be reproved 21. But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Christ proveth that it is mens ill deeds which causeth them to hate the light from two general positions The first whereof being a proverbial sentence and holding true both in natural and spiritual light sheweth that evil doers hate the light lest it should discover them and the second that the godly on the contrary delight to have their wayes tried and made manifest by this light Whence learn 1. Whoever is yet in nature and on whom Christ hath not shined with the renewing light of the Gospel is an evil doer not only in a legal sense as all have sinned and the godly do sin daily but habitually it is his course study and endeavour to do that which displeaseth God and this study of doing evil is the aire he breathes in such is he who doth evil 2. The Gospel hath not only a refreshing light to comfort sinners in the due order but a reproving and discovering light which however men will stand as long as they are able in the defence of their own righteousnesse yet will convince and discover them to themselves for this is the light here spoken of which reproveth or discovereth or as the word is argueth and convinveth men to be what they are And albeit nature will discover some grosse sins yet mens self-righteousnesse the emptinesse of moral civility c. must be of the words discovering And albeit the Law which is spiritual discover these also yet it is ascribed to the Gospel in this challenge because it aggravateth these sins so much the more that the Gospel discovereth them with the offer of a remedy 3. The great plea betwixt Christ and sinners in the Gospel is about this reproving lights getting place and about mens being discovered to themselves as being the first lesson where the most part of men stick and so get no more for they hate the light and come not to it 4. As in the matter of natural light evil doers wait for the dark Job 24.15 so it is a mark of evil doers that they hate the spiritual light and shun all means of searching and knowing themselves as wishing such things were not sin not desiring to know them to be so and wishing there were not a God to punish them for every one that doth evil hateth the light 5. All these who do not out of jealousie over themselves come to the Word with a desire to be discovered to themselves but desire to hear what may flatter them in sin and to whom it is not only their tentation at some times but their habitual frame to take ill with reproof All these I say do prove themselves evil doers and haters of the light whatever respect they pretend to have to it therefore doth
onely his saying take up thy bed and walk that they might traduce him as a Sabbath-breaker And albeit it be probable they knew who was the Author of such a work yet they will not let it appear but with contempt enquire What man is that which said unto thee take up thy bed c that they might brand him as a presumptuous man who durst as they judged oppose his commands to Gods Law Whereas a due estimation of the miracle might have led them to judge otherwise of his person and commands 7. Christs works and under-takings will then onely be rightly constructed and judged of when he is taken up in his person as God and not man onely for this will discover him to be above the Law and that he can effectuate that which no man could So much may we gather from their ground of calumnie in that they take him up onely as a man what man is that c 8. Christ may be doing some good to them who have no distinct and clear knowledge of him it being one thing to do the work and another to manifest himself to be the worker of it for the man wist not who it was albeit he was healed by him and have some respect to him 9. Christs withdrawing of himself which he might easily do in the throng and which is subjoyned as a reason of the mans ignorance serveth not onely to clear the man that his ignorance was not through his neglect but further may teach 1. No prejudice at Christ or his outward condition should obscure the glory of his working Therefore he withdrew that the outward basenesse of his person might not cause them to undervalue his working 2. By this he teacheth how hateful the seeking after vain-glory is in his eyes for by withdrawing he shuned the present applause of the multitude 3. By this practice he hath sanctified such a lot to his people as when they are doing good to be necessitated to withdraw themselves because of it And he teacheth all as not to flee trials when called to them so not to thrust themselves rashly on them but to wait for Gods calling Therefore he withdrew to decline for a time these his enemies who might be enraged and to shun their furie till afterward that he is called out to defend his owne work Verse 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee 15. The man departed and told the Jews that it was Jesus which had made him whole 16. And therefore did the Jews persecute Jesus and sought to slay him because he had done these things on the Sabbath day Here we have the Jews prosecuting of Christ when it was made known he was the Authour of the miracle The way of the revealing of it was that Christ finding the man doth give him wholesome directions how to make use of his deliverance verse 14. and he doth thankfully publish Christ to be the Authour of his cure ver 15. upon which the Jews do persecute him by traducing him as a prophaner of the Sabbath and by plotting how to take away his life ver 16. from ver 14. learn 1. It is a sweet fruit of trouble when we study thankfulnesse to God for deliverance from it by frequenting his house and publick worship without neglect of private for therefore was he in the Temple giving thanks to God as acknowledging that though he knew not who Christ was yet he had been Gods instrument to him yea Christs own practice in being there is a pattern for our reverencing of ordinances 2. It is not only our duty but our great happinesse also to be frequenting publick ordinances as being the trysting place of Christs presence for here Jesus found him in the Temple which was a benefit he little expected 3. Where Christ giveth outward favours and deliverances in special love he will give also spiritual mercies and benefits with them And such as are thankful for what they have received Christ will come and give them more for this man with the cure gets direction for his souls estate and that in the Temple where he came to blesse God 4. Such as have gotten great mercy and deliverance from Christ have need of direction how to guide it that they do not miscarry under it and even when they have some good beginnings they need yet further upstirring Therefore doth Christ by his exhortation prescribe a diet for this cured man and albeit he was at paines to come to the Temple to offer thanks yet Christ findes it needfull to give him this warning 5. When men have gotten deliverance from outward trouble they ought to take heed of resting on it neglecting God their duty and souls good So much doth this exhortation import that being made whole he should not think he had no more to do with God nor needed any ' other thing but should minde his duty otherwise God ' could reach him 6. Bodily health and the curing of infirmities which deprive us of it is a mercy to be seriously considered and which layeth on a special obligation to duty especially if we have been long under the infirmity if it hath been sad and heavy and if our deliverance from it hath been remarkable Therefore doth Christ begin his direction with this Behold thou art made whole that finding now by experience the reality and benefit of his health so miraculously wrought after his long and sad disease he should be so affected with it as to take with the following direction 7 It is a special help for getting a right use of our condition to see trouble and sicknesse flowing from sinne as the sluce to let it in to see that Christ knoweth men well enough and what they are though they take but little notice of him and this is to be remembred when the trouble procured by sinne is over for while Christ directs him to sinne no more it importeth that sinne had drawn on his former sicknesse that Christ would not have him forgetting this when the smart of the rod was gone and that albeit he knew not Christ yet Christ knew him and what he had been Whether this man had drawn on this sicknesse by some grosse provocation I will not determine but it is certaine that sicknesse and trouble entred in by sinne and that every one hath so much sinne as to deserve sharpest plagues here and hereafter 8. It is not sufficient that men being delivered do professe their thankfulnesse or see their former guilt unlesse the sense thereof and of its bitter fruits and of their deliverance restrain their after sinning and stir them up to prevent it for the future and so be reformed by Gods dealing At least since they cannot be sinlesse they would watch diligently over it and not let it reigne in them So much is imported in this direction sinne no more 9. Sinne is not easily avoided or shaken off
This is the hainous sinne of men to affront Christ to respect Satan in his messengers before God in his Sonne as to preferre lies to truth And it is their dreadful punishment to be given up to such delusions because they will not see the light or do receive it only as it may serve their turne or weary of the light and walk not answerable to it And men should be ashamed of their errours as being their plague and a proclamation that they have not received the love of the truth Verse 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God only The fourth chalenge and the chiefe cause of their unbelief and not embracing Christ is for their pride and vaine glory which they hunted after among men not contenting themselves to be approven and respected of God by embracing his Sonne by faith See chap. 12.43 Doctrine 1. True beleevers and receivers of Christ are all one They do indeed beleeve in Christ who out of affection and sense of need do close with and embrace Christ offering himselfe in the Gospel albeit they have not attained to lively assurance and without this historical assent will not prove saving faith Therefore receiving ver 43. and beleeving in this verse do mutually explain one another So also Joh. 1.12 2. Albeit faith be the gift of God and it be impossible for any natural man to beleeve of himselfe Yet men by continuance in sinfull wayes and entertaining particular reigning sinnes may adde to this impotency may lay more impediments in the way of Gods working faith and may be convinced that their case is inconsistent with true faith for how can ye beleeve saith he intimating that they had superadded impediments of beleeving to their condition by nature as a crooked twig by growing becometh more difficult to be made streight and that themselves might see that their temper was inconsistent with faith 3. As faith which supposeth a man regenerate and subdued to Christ and his yoke and which purifieth the heart is inconsistent with the dominion of any one lust or corrupt affection So in particular it cannot consist with the dominion of ambition and affectation of vaine-glory for albeit we be bound to honour all men and Magistrates in particular 1 Pet. 2.17 and are bound in honour to preferre one another Rom. 12.10 and albeit beleevers ought so to carry themselves as the way of God may be honoured in and because of them Rom. 2.24 Yea albeit they cannot hinder nor is it their sinne if undue honour be offered unto them provided they mourn for it and receive it not Yet when men hunt after respect from men and do receive it with lustful delight and rest on it as the chief scope of their actions it is an evidence of no faith or that what they pretend to is unsound Therefore albeit some such be said to beleeve where it prevailed but in part Joh. 12.42 yet where it beares full sway and it only is sought after he saith how can ye beleeve which receive honour one of another And indeed such do evidence that they have not closed with Christ on his own tearmes of selfe denial and being convinced of their worthlesnesse that they will take most paines on their outside to be seen of men and so cannot but neglect sincerity and that their ambition and love of respect from men will draw them to apostacy and prove their unsoundnesse when they are called to undergo an ignominious crosse 4. God alloweth and conferreth much honour upon true beleevers They have an honour of state and priviledges in being sonnes and friends to God They have the honour of his approbation in their conscience yea and sometimes his respects to them are made conspicuous to the world And they are allowed to wait for the honour of eternal exaltation for there is the honour that cometh from God to such 5. As this true honour comes from God alone whose approbation only may be rested on and who can advance those whom he approveth and make them honourable So sincere beleevers must seek after this which is so necessary by studying humble sincerity in his sight following those duties that are in least respect in the world and not resting on so much only as may gain them honour from men And as they must seek after it not contenting themselves with lesse so they must be content with this and be loosed from the love of honour from men not regarding how they be looked on by the world because they embrace Christ Therefore it is imported they should seek the honour that cometh from God only See Rom. 2.29 2 Cor. 10.18 6. Whatever may be mens duty in seeking to approve themselves even to the consciences of men and not to neglect just disrespect in the world under pretext of approving themselves to God Yet such as ambitiously hunt after vain-glory and respect from men do prove themselves to be carelesse of Gods approbation since hunting after the one and seeking the other cannot consist together for here they are opposed ye receive honour one of another and seek not the honour that cometh from God only Verse 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust To make the former chalenges have place Christ warnes them of being judged and accused before the tribunal of God And that he might prevent the thoughts of their hearts who leaned to Moses as their great teacher Joh. 9.28 29. and beleeved to be absolved and saved by following the Law given by him and so regarded not Christs chalenges He declareth that not only he but Moses his Law would accuse and condemne them And so leades a special Scripture witnesse for himselfe even Moses Law While Christ saith he will not accuse them it is not a simple denial for his doctrine and offer of salvation will be the sad condemnation of sinners But it is spoken according to their opinion who regarded little his opposition and therefore he declares that even Moses their great friend would be their partie not in respect of his person but his writeings Doctrine 1. Sinners continuing obstinate after abundance of conviction may look for appearing before Gods tribunal to have the matter discussed and Ministers oughe to set this before them Therefore doth a Christ here put them in minde of being accused to the Father 2. Sinne unrepented of and the sinners not fleeing to Christ for pardon and purging of it will draw on sharp and sad accusations before the tribunal of God both law and Gospel Gods justice mens own consciences the spirit resisted by them in his moral swasions Act. 7.51 yea all the paines taken on them will contribute to this work for it is supposed they will be accused to the Father 3. Such as reject Christ and do neglect chalenges for this it is because they have some false confidence beside
which bolsters them up in their opposition for so had the Jewes Moses in whom ye trust saith he they gloried of being his disciples who spake with God and thought to be safe by looking to his Law 4. What ever be the confidence which seemeth to uphold men in their mis-regarding of Christ it will not only fail them but turne an accuser to make up their ditty for even Moses in whom ye trust will accuse you to the Father 5. What ever men may think of Christs being an adversary Yet not only is it sad when the Saviour of sinners turnes the sinners accuser But he will finde many witnesses to prosecute his sentence and chalenge against the despisers Godly men whom such glory of in opposition to him will be ready to be their greatest enemies and the Word of God in the Ministry of his servants extraordinary or ordinary will beare witnesse against them whatever respect they seem to carry thereunto for saith he think not that I will accuse you to the Father or albeit ye think light of that though too sad for you to beare yet there is one that accuseth you even Moses in whom ye trust not only because the sentence of the Law stood against them but all his writing and doctrine should accuse them as is after cleared Verse 46. For had ye beleeved Moses ye would have beleeved me for he wrote of me Christ confirmeth this assertion by this reason Moses could not but be a witnesse against them who beleeved not his doctrine Now none could beleeve his doctrine who beleeved not in Christ since he wrote so clearly of him Whence learn 1. Eminent instruments in Gods house are never rightly entertained but when their doctrine is received and entertained by faith for whatever they boasted of Moses yet Christ imports that they beleeved not his doctrine had ye beleeved Moses 2. Men may pretend to trust Gods servants and their message who yet have no true faith and namely when their trust goeth contrary to the meaning and scope of the word Such was their trust in Moses rejecting Christ ver 45. which yet was no beleeving 3. There can be no true beleeving of the doctrine of the Word but where it leads men to the acknowledgement and embracing of Christ for had ye beleeved Moses ye would have beleeved me 4. Such as did indeed beleeve Scripture prophecies concerning the Messiah did also acknowledge the accomplishment in Christs person when he came and he who acknowledgeth not the one did not truly beleeve the other for had ye beleeved Moses who wrote of me ye would have beleeved me when ye see the accomplishment 5. Moses in his doctrine did write and testifie of Christ Not only did he hold him out in expresse prophecies Gen. 3.15 and 22.18 and 49.10 Deut. 18.18 and elsewhere and did point him out under the shadows and types of the Ceremonial Law and of the brazen Serpent the Manna the Rock that followed them c. But the scope and drift of all his writing tended to him Rom. 10.4 Gal. 3.24 and the way and conveyance of the legal administrations pointed at somewhat beyond them For in the very entry it was shewed him that these were but shadows of better things in heaven Exod. 25.40 with Heb. 5.5 his unvailing of his face when he went to God Exod. 34.34 shewed that such as were familiar with God saw some other thing then they could see through the vaile The consciences of such as were apprehensive of sinne and wrath would easily discover that these could not quiet them Their frequent repetition pointed out their insufficiency Heb. 10.11 Yea God himselfe declareth how far they mistook themselves or the Law who looked on it as a Covenant of workes to get life by it Deut. 5.27 28 29. Upon all these grounds it is said he wrote of me Verse 47. But if ye beleeve not his writings how shall ye beleeve my words Christ closeth this chalenge with an amplification taken from that which is more in their esteem to that which they accounted lesse of Shewing that if they did not beleeve Moses writings who himselfe was so high in their esteem and whose writings they acknowledged to be divine Scripture it was no wonder they gave him no credit of whom they had no such account though indeed he was infinitely above him Whence learn 1. Christ our Lord was content to undergo contempt and disrespect and to be looked on as inferiour to his very servants That so he might make his people truely honourable and might sanctifie contempt to them and particularly that his servants might not be discouraged when they are sleighted considering that none contemne them but they contemne these whom they professe to esteem more of Therefore Christ speaks of himself here as inferiour to Moses in their eyes and acquiesceth in this that they contemned Moses whom they boasted of as well as him 2. The writings of Moses as of other pen-men of Scripture are worthy to be beleeved even all and every part of them for it is a chalenge ye beleeve not his writings 3. Such as will not beleeve the Scriptures would not beleeve Christ nor esteem of him if he were in the world speaking to them for if ye beleeve not his wâ—itings how shall ye beleeve my words See Luke 16.29 30 31. CHAP. VI. IN this Chapter we have recorded First A miracle of Christs feeding a great multitude with a few loaves and fishes to ver 16. Next His miraculous walking on the Sea to come to his disciples in their need to ver 22. Thirdly Christs Sermon or conference with those who followed him concerning the bread of life with the effects and consequents of the conference to the end of the Chapter Verse 1. AFter these things Jesus went over the Sea of Galilee which is the Sea of Tiberias This history of the miracle of the loaves is the same with that which is recorded Matth. 14.13 c. Mark 6.32 Luk. 9.10 c. And here are mentioned some antecedents occasions and circumstances of the miracle to ver 5. some preparations to it to ver 1â— the forme of the miracle ver 11. and some consequents following upon it to ver 16. In this first ver we have a general connexion and transition from what had been formerly said to what now followeth with a general designation of the time and place of this miracle As for the time of it it is said to be after these things which is not to be understood as if this followed immediately upon what is spoken of chap 5. for then Christ was in Jerusalem now he is in Galilee But John doth passe over many things that are marked by the other Evangelists and doth only pitch upon the history of these miracles though marked by others because they gave occasion to the following Sermon which the rest had omitted And in particular the other Evangelists do cleare that this followed upon the beheading of John
one who did that for which he had no warrant Next he declareth more particularly verse 39. for confirmation of the promise what this will of the Fathers is which he came to do to wit That these that are given him should be preserved from perishing and be raised up at the last day This is again repeated verse 40. not onely for further certainty and comfort but in the repetition it is explained who they are that are given to him even such as see and beleeve in him and what is the benefit they shall reap at the resurrection even everlasting life From verse 38. Learn 1. Christ in entertaining them that come to him is not onely led thereunto by his own mercy and bounty and love toward them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the Father and accepted and undertaken by him Therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter 2. Christ hath given an ample proofe of his love and pledge of his fidelity in his trust in his stooping to take on our nature and assuming it in a personal union to himself on earth for saith he I came down from heaven of which see verse 33. And this he mentions here not onely to shew how much it cost him to exalt us But to be a confirmation and pledge of his tendernesse and fidelity in welcoming sinners who come to him For who can suspect him who made himself like his brethren yet without sinne that he might be a fit High Priest and to assure us that as he stooped to our low condition and to be humbled with us so he would have us exalted with him What assurance may it afford us that he would come down from heaven to dwell with us that the beloved Sonne would make himself the But of all the wrath due to our sinnes that the sovereign Lord of the creatures would endure their opposition and enmity that they might be friends to us and that he took on the form and condition of a servant and continued so till he had perfected what concerned us 3. Such as are employed in any station by God ought to have a constant look to the will of God and the end set before them in that station that so they may aime at it for so doth Christs example teach who looked to the will of him that sent him that he might do it It is as sure that Christ will warmly cherish them that come to him as it is certaine he is faithful in his trust for such is the force of the confirmation I will in no wise cast him out for I came not to do my own will but the will of him that sent me If he do his Fathers will as he still doth then such shall not be cast out 5. The Fathers will and good pleasure is the last and ultimate ground that faith can seek to settle it self upon And particularly it is sufficient to answer all our reasonings against Christs rich offers that it is the Fathers will such mercies should be conferred for so is also imported here that they have not onely Christs fidelity engaged to make them welcome but it is the Fathers will they should be accepted so and that may silence all doubtings From verse 39. Learn 1. It doth commend the Gospel to us that it contains an Extract of the deep counsels of God and of the eternal transactions betwixt the Father and the Sonne concerning 1. Lost man in so farre as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the Father and him 2. The first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first Original of all from whence their giving to Christ their coming and safety do flow 3. These whose salvation the Father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so is here held out 4 Such as are given to Christ by the Father and do in time come to him are put in his keeping and he hath a charge of them not to lose any the least of them for this is the will of him that sent me that of all he hath given me I should lose nothing Wherein the Father doth so commit the trust unto him as he still keeps them in his own hand also John 10.28 29. 5. Christs charge and care of these that are given to them extends even to the very day of their resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but should raise it up again at the last day and so death and dissolution proves no losse From ver 40. Learn 1. It is a truth that needs much and often to be inculcate upon us that all spiritual advantages and benefits come to us and are to be had onely in Christ and that in him they are all very sure Therefore doth he againe repeat this doctrine concerning what is to be had in him and that they will surely get it who come to him About this truth we have naturally many doubts and are averse from submitting to it And when we close with it it begets love it moderates all our cares and fears and strengtheneth us to endure all hardships 2. However such as flee to Christ in the sense of their misery are prone to doubt of Gods will to accept them rather then of anything else yet it is out of all controversie that his will is to do good to such Therefore it is againe repeated this is the will of him that sent me c. to remove all doubts and fears 3. Such as are given to Christ to be under his charge and participate of his benefits are drawn to beleeve on him And it is the Fathers will and a part of the transaction betwixt him and the Sonne that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who beleeve on him and it is the Fathers will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holinesse c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof Yet it is onely faith in Christ that giveth the right and title that so it may be of grace 4. A special mean of begetting faith
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
no man spake openly of him for fear of the Jewes 2. Faithlesse and slavish fear in men will easily bear down their affection to Christ if it be but coldriffe and ill principled for so did it with these here who had but little to plead for him 3. When Satan cannot prevaile by violence he may sometime essay to weary Christ and his followers out by burying all debates and contraversies that in processe of time truth may weare out and be buried for as was hinted in the Exposition so may it be taken here also They would have none to speak at all concerning him on any side that so thoughts of him may weare out in time he having been so long absent However it be yet this is a course that oft-times prevaileth much though men never gain their point by it and it should warn us to look on being let alone many time as a trial Verse 14. Now about the midst of the feast Jesus went up into the Temple and taught Followeth the second thing which occurred at this feast containing Christs preaching in the mid-dayes of the feast with the consequents that followed thereupon to ver 37. In this ver is recorded that Christ went publickly into the Temple and taught whereby he supplyed the defect of the dumb and corrupt Priests who at such solemnities were bound to teach the people out of the law Whence learn 1. Christs not appearing till the midst of the feast sheweth that albeit he subjected himselfe to fulfil all righteousnesse yet his great errand was not the feast but the gaining of souls at it And it teacheth that the gaining of souls to Christ is the great work and end to which the use of all Ordinances should be directed 2. While they are about sacrifices in the Temple Christ goeth up and teacheth there no doubt as appeareth from the following Sermon ver 37. inviting them to himselfe as the substance of all these shadows And it teacheth that when people are taken up with the practice of external Ordinances they have much need of Christs teaching that they rest not on these but presse after the marrow and substance of them This was the great sinne of that time that they rested on these rites and had few or none to bid them go forward And albeit the true Religion be a living way wherein men may still continue fresh and lively even to old age Psal 92.13 14. Yet formality is a very frequent disease and they who labour hard till they attain to somewhat may be ready to sit down when they have attained it 3. In that Christ who before lurked and kept himselfe secret doth now appeare openly in the Temple It teacheth that whatever caution Christs servants should use yet when their calling presseth them they should without fear cast themselves if it were in the midst of bodily dangers as their Master did before them 4. Albeit John record many Sermons which the rest omit yet he doth not expresse what Christ preached at this time only it appeares from the following ver that his doctrine was admirable This the Lord hath in deep wisdom ordered to teach That as we are bound to know what Christ revealeth so we should be sober and set bounds to our curiositie when he is pleased to keep up any thing And as Christ hath revealed all that is necessary for salvation so by his wrapping up some things in silence he would sharpen our appetite and encrease our desire after that day wherein we shall know as we are known Verse 15. And the Jewes marvelled saying How knoweth this man letters having never learned Followeth to ver 37. the effects of this publike appearing of Christ which may be taken up in this order 1. There is a conference with the Jewes who marvelled at his doctrine ver 15. Wherein he vindicates his doctrine ver 16 17 18. and the miracle he had wrought before in which debates the multitude have some hand ver 19. 24. 2. They of Jerusalem barking against him ver 25 26 27. he returnes them an answer ver 28 29. which hath some effects ver 30 31. 3. The Rulers sending to take him ver 32. he preacheth yet more ver 33 34. and is carped at by the hearers ver 35 36. In this ver it is recorded that they hearing Christ preach so well and learnedly though he was never brought up at their publick schooles do marvel at it in stead of seeing God in it This is ascribed to the Jewes which may be either understood generally of the multitude there conveened who were of that Nation or it may be his malicious enemies did begin this debate and conference though afterward the multitude who knew not their plots ver 20. do interpose in it And it is not unlike that by this wondering they would bring Christ in suspition as not having his skill by good means seeing he was no scholar Doctrine 1. Christs knowledge and insight in the things of God is admirable even his enemies being Judges for the Jewes marvelled c. they admired both the measure of his knowledge and the way of attaining it without means Though this being extraordinary in him is not to be drawen into ordinary imitation 2. Whatever be the seeming great effects of Christs doctrine among a people yet so long as they want faith it will be all to no purpose for albeit it was much that they should marvel yet since they beleeved not it was in the best of them nothing else but stupidity The least degree of saving faith is beyond all admiration without it 3. The corrupt heart of man is ready to retort even the most undeniable and convincing arguments pleading for Christ and to make use of them to their own hardning for albeit Christs knowing of letters having never learned was an undeniable evidence that he was taught of God and filled with the Spirit according to the prophecie Is 11.2 3. yet they use it as a ground of exception 4. Such is the perversitie of corrupt men by nature in opposing of Christ that nothing can be done or said but they will bend their wits to cavil at it for if Christ had preached but in an ordinary way they would have thought nothing of him And if he preach to admiration then they will strive to render that suspitious Verse 16. Jesus answered them My doctrine is not mine but his that sent me Followeth Christs reply wherein he vindicates his doctrine and then justifieth his old practice And first he declareth that he had not his doctrine from Satan nor by any humane art or industry but from his father whose Ambassadour he was and that he spake not his own minde only but the Fathers While he saith it is not his but the Fathers the meaning is not to seclude him simply but to shew that he devised it not of himselfe as man as they conceived only of him and without the Father But as he was God equal with the Father and
yet if it had been so they would have made more conscience of it in their own practice And indeed many may pretend the honour of God in somewhat they do who when their other works are seen do give their profession the lie Verse 20. The people answered and said Thou hast a devil who goeth about to kill thee Christ is interrupted in his Apology by the multitude who being ignorant of the Rulers plots which others knew better verse 25. and seeing him get liberty to preach and none molesting him they cry out that he was madde and possessed that should apprehend any such thing Whence learn 1. Albeit persecutors have many on their side to be enemies to Christ yet they are but few of them who are made privy to their plots and cruel projects As here we see the people or multitude ignorant of all this who goeth about to kill thee Many who are on persecutors side are to be pitied and not to be suspected as accessory to all the machinations of their leaders 2. It is great want of charity when men do not onely taxe a particular fact which they suppose to be wrong but do also reflect upon the person who doth it and passe hard censures upon the principles from which it floweth for albeit his apprehension had been false as it was not and men are bound to trust Christs verdict rather then their own sense and reason yet it was hard measure because of this to assert thou hast a devil This was a very frequent designation among them of one that was distracted and erâ—ed dangerously for whereas they could acknowledge Gods fatherly hand in moderate chastisements they looked upon groâ—er distempers as an evidence that a man was delivered over to the Executioners hand Which however it be not still true and is very sad when it is true Yet a Saint may be exercised with a messenger of Satan 2 Cor. 12.7 and yet be in his Fathers hand still Onely it is to be marked that they are affected with what they think to be a visible possession who yet were little troubled with a spiritual possession under which many of them were kept in bondage 3. It is the lot of Chist and his followers to lie buried under the most horrid of calumnies even to be looked on as acted guided and directed by an evil spirit And Christ himself submitted to this that he might sanctifie such a lot to his followers as here we see and frequently elsewhere in the Evangelists Verse 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you Circumcision not because it is of Moses but of the Fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day Christ passeth over this calumny without a reply and goeth on with his discourse Wherein he cleareth the multitude what the quarrel was the Jewes had against him and subjoyneth a second reason for vindication thereof taken from a parallel act approven by themselves The summe is That however they marvelled at his deed yet they had like practices among themselves justified by the Law For Moses did give them a Law received from the fathers that Circumcision should be administred on the eighth day and they did circumcise on the Sabbath day if it fell to be the eighth without any scruple or violation of the Law yea in obedience to the Law And therefore they had no cause to be angry at him because he had healed a man both in soul and body on the Sabbath The parallel here is not so much betwixt the person of Christ and Moses as betwixt the Ordinance enjoyned by Moses and practised by them and Christs deed For clearing whereof Consider 1. The equality or parallel consists in this that as Circumcision was a work of piety as being a Sacrament and Seal of the Covenant So also it was a work of necessity in respect of the precept that the Law of Moses might not be broken And on the same grounds was Christs work to be justified being a work of piety to heal a mans soul and a work of charity and necessity to help a man who had been so long in distresse We need not to insist to enquire why the Lord would have Circumcision precisely on the eighth day whether because he would have the seventh day which Physicians account a critical day over before this painful Sacrament were administred but would have it delayed no longer or upon some other typical reason It sufficeth us that Gods will is a sufficient reason for his command 2. There may also some disparity be found betwixt these two which pleads yet more strongly for Christs practice As 1. In administring of Circumcision there was more pains and labour on the Sabbath then in what he did having with a word made the man whole 2. Circumcision though an Ordinance of God yet was painful and for awhile hurtful to the body He on the contrary healed him who had been long pained 3. Albeit Circumcision was a work of piety because it was a Seal of the righteousnesse which is by saith yet many who received it did not get their hearts circumcised And therefore his deed was much more a work of piety having not onely healed the mans body but his soul also for so the parallel runs and so these words are to be understood I have made a man every whit whole or the whole man whole and so appears in part from his adhering to Christs directions when they are quarreled chap. 5.10 11. Doctrine 1. Christs followers ought to be deaf men to reproaches and to carry themselves modestly when they meet with personal injuries and affronts As here Christ by his practice doth teach who never so much as owned their bitter reflection verse 20. 2. Men who are most wicked and lewd may yet so far delude themselves or seek to deceive others as they cannot look upon some supposed ills but with wonder and astonishment for these vile men did all marvel at this work of Christ pretending to detest it as an horrid prophanation When yet they were nothing affected with their own grosse abuses and violation of the Law 3. It is great injustice and want of charity to stumble at one failing of a man suppose it be real who makes not an habit of it but otherwise is blamelesse Therefore saith he I have done one work and ye all marvel wherein he not onely opposeth his own work to their frequent circumcising on the Sabbath but sheweth that it was a great testimony of his innocency that they could object but that one work to him and that it was great injustice to taxe him so hardly though it had not been right seeing he had no custome of such transgressions 4. The Lord in
his deep wisdome hath so contrived his Law that albeit divers precepts concurring at one time may seeme to crosse one another yet no man that is not under the power of an erring conscience who whatever way he turn him doth either sinne materially against the Law or interpretatively against God in going over the light of his conscience will ever want a lawful out-gate but may follow one command without violation of another for so doth Christs arguing teach His instance of Circumcision without prophanation of the Sabbath and his arguing from thence to justifie his own practice sheweth that these particular instances are grounded on a general rule That in the concurrence of many seeming contrary precepts it is the will of God that one of them should give place to the other for that time and that without sinne in him who doth so Which may be branched out thus 1. A general command gives way to a special precept when both cannot be observed at one time As here the general command of sanctifying the Sabbath gives place to the command of Circumcision on the eighth day when that day fell to be the Sabbath 2. The moral duties of the first Table take place of duties of the second Table when they come in competition Though a man be bound to provide for his family to love his friends wife and children yet all these must give place to his love to God and his truth and he must forsake all these yea and in some respect hate them when they would hinder him in his duty to God 3. Ceremonial duties and external performances of the first Table do give place to moral duties of the second Table And therefore Christ frequently justifieth his own and his disciples practices on the Sabbath by shewing that God required mercy and not sacrifice Doctrino 5. Albeit it be the will of God that his people do sanctifie the Sabbath by ceasing from their ordinary imployments yet several works may be done thereupon without violation thereof for Christs instancing of Circumcision on the Sabbath without breaking of the Law of Moses and of his own fact sheweth that these instances are grounded on this general rule That the doing of every work upon the Sabbath is not a violation thereof And particularly 1. Works of piety are the very sanctifying of the Sabbath as here to administrate a Sacrament and do good to a mans soul and the Priests were blamelesse in killing and washing sacrifices on that day Matth. 12.5 And we under the Gospel should go about our work with more delight on that day in regard it is more spiritual and easie then formerly 2. Some works albeit they be not works of piety yet are lawful in so far us they are necessary means of and have a tendency unto works of piety So were they allowed a Sabbath dayes journey to go to their solemne meetings and worship and the pains that men take in needful apparelling and refreshing of their bodies and going to the publike places of worship are no violation of the Sabbath if they be done with a Sabbath dayes heart 3. Works of mercy and charity are also lawful on the Sabbath as here it was lawful to relieve a miserable man so also Luke 14.5 providing they be such works indeed not onely in the intention of the worker but such as in their own nature are necessarily required for performance of mercie and charity 4. Works of necessity may lawfully be done on the Sabbath though they were servile employments as here Circumcision was in respect of the command and his healing of the man See Luke 13.15 Yet that we abuse not this and violate the Sabbath under a pretext of necessity We ought 1. To distinguish betwixt a necessity that is inevitable into which providence casts us and a necessity that is only contracted through our own former negligence The first doth warrand us to work what we are necessitate to do but the other doth involve us in guilt whatever may be done upon it 2. We are to distinguish betwixt a necessity that is onely imminent or possible and feared that it may come and a necessity that is incumbent and present The former cannot warrand a man to work on the Sabbath but the latter doth A man must not gather in his cornes upon the Sabbath because he fears it may raine the next day or a stood may come and carry it away but a man may recover and preserve his cornes on the Sabbath from being carried away with a present inundation 3. We are to distinguish betwixt the ceasing of gain by the intermission of a lawful calling on the Sabbath and an emergent damage by reason of some providential dispensations The former doth not warrand working on the Sabbath day but the latter doth Albeit it be necessary that a man improve his means in a lawful calling for the maintenance of his family Yet it is not lawful for him to continue his trade and calling on the Sabbath upon pretence that he will be a loser by the intermission thereof But a man may lawfully recover his means from fire water or other accidents on that day Doctrine 6. Men who are possessed with self-love and with prejudice against others will readily count that a fault in their neighbours which yet is no fault and will allow that in themselves which they condemne in others for so doth Christs reasoning from their practice to his deed import that they did these things as approven service as they were and yet when he did the like they were angry at him And so doth he elsewhere plead from the example of David and of their Priests Matth. 12.3 4 5. 7. Whatever persecutors of Christ and his people do pretend yet the rising glory of Christ and of his truth is the true cause of their spleene Therefore albeit they made a noise about the mans carrying of his bed on the Sabbath Chaper 5. 10. yet he tels them the true cause is I have made a man every whit whole on the Sabbath day and â—o am glorified 8. Christs pleading for this as a work of piety as the parallel beareth and hath been shewed in the Exposition doth import that Christ did heal this mans soul as well as his body And so it teacheth 1. As men have soul diseases as well as bodily whereof they should be chiefly sensible and which till they be cured men are never compleatly whole So it may be an encouragement to go to Christ with outward troubles that in seeking help to these men may get that and spiritual mercies also for so dealt he with this poor man whose great care was onely to be healed of his long infirmity 2. It is a very dangerous condition to be sent to Christ with outward trouble and yet not get some spiritual and saving benefit from him with their deliverance before they come away for it was Christs way when persons were brought to him with outward troubles to cure their souls
out of his fulnesse to them and let them see that it is indeed their fulnesse and in some respect matter of their encouragement to dwell in the sense of emptinesse for he giveth thirst that he may give drink And therefore his keeping of his people at under ought not to be stumbled at 5. The propounding of this condition if any man thirst is not to be understood as if we must first beget sense of need in our selves and then come to Christ Nor doth it warrant any souls who would be at Christ to seclude themselves because they think they are not thirsty for albeit it do point out what is our duty Yet it is his work to beget it who sends his work before him that he may bring his reward with him Isa 40.10 and who by offering of grace as a mean doth oft-times beget it But the scope is rather to invite men to come upon this ground that if they come indeed they do by their coming prove they have thirst whatever they think of themselves and that any who are come this length that they would come if they had thirst they may come with what they have and get more thirst by coming to him Therefore are all these conditional offers summed up in this whosoever will let him take of the water of life freely Rev. 22.17 6. It is Christs will that thirsty souls should not onely come to him by humble dependance but that they should enlarge themselves and partake of their priviledges and his refreshments that so they may be satisfied and acquiesce in him may confirme themselves in their choice of him and forsaking other delights and may refute their own tentations and unbelief by tasting how good he is for it is his will they come to him and drink or partake largely of his refreshments See Cant. 5.1 Psal 81.10 Ver. 38. He that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living water Christ insists upon this promise and enlargeth it And 1. he shewes that the way of thirsty souls coming to him is by beleeving 2. He explains this drinking that it shall not be a petty refreshment for a season but the beleever shall get Christ himself and the graces of his Spirit to dwell in him as a full fountain and to flow forth for refreshing of himself and others 3. This is further confirmed from the promises in Scripture ratifying this offer of Christs He points at no particular place of Scriptuâ—e but comprehends all which speak of the graces of the Spirit under the name of waters refreshing and watering barren ground of which see Isa 44.3 and 58 11. and elsewhere Doctrine 1. The right way of a thirsty souls coming to Christ for refâ—eshment is by beleeving for so is it explained He that beleeveth on me And albeit many other exercises and duties be required yet this is onely named 1. Because it must be the root from which the rest must spring 2. Because nothing we have can be right or acceptable without faith laying hold on Christ and his righteousnesse Humility without it will prove but discouragement a study of holinesse and conformity to the Law but a stumbling at his righteousnesse Rom 9.31 32. and diligence will but tend to security 3. Because albeit a needy soul should be stripped of all things beside yet that will be no warrant to cast away confidence but they must cherish it so much the more Doctrine 2. As we are to rest upon no consolation as sure but what is recorded and grounded in Scripture So it may encourage men to beleeve in Christ that in him and by him we are sure to finde the accomplishment of all that the Scripture promiseth for he maketh here a promise that it shall be with beleevers as the Scripture hath said 3. He doth not name the particular Scripture not onely because there are many of them as hath been said and he would have his people study and search them all out that they may see the fulnesse of the promise But further by this he would teach that he would have his people well acquainted with Scripture that they may know where the promises are to be found Therefore doth he onely name the Scripture in general here and elsewhere onely Acts 13.33 we finde the Psalme quoted 4. It may encourage us to study much acquaintance with Scripture that the substance of the Gospel and of Christs riches are treasured up and held forth even in the writings of the Old Testament Therefore also when Christ maketh his richest offers he needs say no more but that he will do as the Scripture bath said The summe of all Religion is comprehended in the writings of Moses and therefore Christ doth prove even the resurrection out of them Matth. 22 31 32 The Prophets are Gods own Commentary upon these and the application of the doctrine thereof unto several conditions of men in several times and the New Testament is a clear unveiling of Moses face and holds out the accomplishment of what he foreshadowed 5. Such as out of sense of need come to Christ will not onely finde some particular refreshment or for awhile onely but they will get a fountain to be in them for it is not a drink only to cool them in this or that particular thirst but a river put in them to flow out They get a seed of God to abide in them 6. Christs Spirit and the refreshments thereof are so communicate unto beleevers as they take deep root in them for they are in their belly or their heart or very inward parts where meat is swallowed down to be digested into our substance And this doth difference it not onely from prophetick illumination which came upon men from without and which a Balaam may have But from the motions that came upon rotten-hearted sinners who for all they get yet continue dark in themselves like the Moon 7. The Lords allowance to his people is very liberal and bountiful and abundantly sufficient to satisfie them for albeit the great Ocean of refreshment abide still in himself yet he lets out unto them no lesse then a river yea and rivers every grace flowing out like a river as is said of peace Isa 48.18 See Psal 36.8 8. The Spirit of Christ doth remain and abide perpetually in beleevers to whom he is given for these are rivers of living water not only because they are still fresh and make lively but because they are a spring which doth perpetually flow out and run and therefore is called living Gen. 26.19 in the Original See Zech. 14.8 And this doth difference it from the wickeds puddle which doth runne dry and from what the temporary receiveth And albeit the regenerate man finde many intermissions of the refreshments of this spring through his own pride unbelief and idlenesse yet the fountain remaineth still 1 John 3.9 9. Where the Spirit and the graces thereof are received by a beleever and
hearing him and now they are made to hear their own officers preach of him in their own defence 5. As Christs doctrine is singular far above the law So also was he singular in his way of it for authority humility grace power and evidence for so do the officers confesse of him Never man spake like this man they never heard a Scribe preach in that manner See Psal 45.2 Luke 4.22 Matth. 7.28 29. 6. Such is the power of Christs doctrine that even such as come unto it with a prejudice and with a purpose to persecute the Messengers thereof may be taken by it themselves and if not converted yet bridled and restrained for this is the reason why they brought him not Never man spake like this man and therefore they were bound up and had no power to meddle with him And albeit there be no great evidence of their conversion for many may like preaching and it have strange effects on them who yet are for from God and belike if they had been indeed converted they would hardly have returne with any account Yet Christ can and hath converted even such And it doth speak his praise that by the means of spiritual preaching he can restrain mens fury when yet they are not really converted nor their heart changed Verse 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees beleeved on him 49. But this people who knoweth not the Law are cursed The Pharisees who were ill pleased with their returning without their earand are more nettled with their reason and do upbraid them that they should suffer themselves to be deceived who were their own attenders when yet none of the Grandees or learned Rabbi's had closed with Christ only an accursed crew as they esteeme them of ignorant people doated on him Whence learn 1. It is an old but injust imputation to account such as embrace Christ and his truth deluded for so do they reckon here are ye deceived 2. Christ when he pleaseth can adde to the vexation of persecutors by bringing the knowledge of the truth which they persecute in others in among their own confident creatures and making them respect it whom they would least suspect of any for they are now put to it to apprehend that Christ is coming in among their own followers and that they are also deceived 3. When corrupt men are never so much convinced yet all that will but contribute to encrease their rage and their opposition to truth for albeit it might have pleaded much for Christ among them that their very creatures are affected with his doctrine Yet all that followeth thereupon is their greater eagernesse to bear him down 4. Such as expresse any respect to Christ and his truth in evil times may expect much allurement and insinuation from Satan to draw them back and that enraged persecutors will cover their fury with enchantments to see if they can prevaile for these words are ye also deceived although spoken in anger yet do not tend expresly to cry them down who had said somewhat on Christs behalfâ— but to insinuate with them that they should quit that course alledging not only that they were deceived but that however the multitude went wrong yet they expected better things of them who were their ordinary followers 5. Such as will not stoop to Christ nor respect the honour of being his servants are justly left to stoop to their own servants to intreat for their countenance in their wrong course Therefoâ—e these eminent Rulers must thus insinuate and flatter their base officers that they may not want a back in their course 6. It is nothing strange to see eminent men for authoritie and parts so puffed up with their own grandour and with a conceit of their own learning and knowledge that they will not stoop to Christ nor embrace him for they confesse that not any of the Rulers or Governours of the Jewes or of the Pharisees their eminent sect though not all of them Rulers have beleeved on him 7. It is an old engine of Satan to keep men from Christ by reason of the opposition made unto him by eminent and able Church-men for this is the reason whereby they think to disswade them Have any of the Rulers or of the Pharisees beleeved on him But this will prove a weak argument to them who have learned to call no man Rabbi 8. To live ignorant of God especially in a visible Church is in effect a cursed condition for this general is of truth the people who knoweth not the Law are cursed though it be ill applied here 9. It is an ordinary device of Satan to deterre men from embracing the truth by branding them with odious and injust imputations who do follow it for this they urge as another strong argument But this people who know not the Law are cursed speaking contemptibly of them as a base ignorant and cursed crew Whereas not only is it high presumption in Church Rulers thus to undervalue Gods heritage in respect of themselves but if all this had been true yet it was unjust for them to lay all the blame upon the people when themselves were they who kept the people in ignorance But it was most injust thus to traduce the followers of Christ who by seeking to the fountain of blessednesse and embracing the promised Messiah did prove their knowledge and blessednesse whereas they themselves were in effect blinde many of them by malicious shutting of their eyes and cursed Ver. 50. Nicodemus saith unto them He that came to Jesus by night being one of them 51. Doth our Law judge any man before it heare him and know what he doth While they are thinking to reclaime their Officers a new confusion ariseth among them and they are refuted in their proud brag concerning the unanimitie of their Rulers by Gods stirring up of Nicodemus who though he do not yet openly avow Christ yet he pleads that he might have fair justice and that they who taxe the people of ignorance of the Law would not manifest their own ignorance in condemning him unheard and before they examined narrowly what he had done Whence learn 1. Christ when he pleaseth can give persecutors more work then they can overtake and raise up so many witnesses for himselfe that they will hardly know how to refute them all for before they have done with the officers Nicodemus gives a new testimony 2. God can turn persecutors loose even where they think they are surest and raise difference of judgement even where they blesse themselves in their unitie for they use it as a strong argument to their followers ver 48. that the Rulers are all against Christ and now they are refuted by Nicodemus a Ruler 3. Such as are but infirme and weak may yet get courage in a time of need to speak for Christ And albeit true faith may lie long lurking when it is beset with the centation of a great
contrary to the very scope of the place and to other Scriptuâ—es Joh 14.1 8. Albeit it pleased the Father to send Christ as his Ambassadour into the world and he came in obedience to that call Yet this diminisheth not the glory of the sender nor of the person sent for both Christ and he that sent him is true God the object of saving saith Ver. 45. And he that seeth me seeth him that sent me In this verse we have a confirmation of the second argument that beleevers in Christ beleeve on the Father also shewing that Christ being one not in person but in essence with the Father none can see him spiritually and by faith but they must see the Father also not only with him but in him and one with him as being the brightnesse of his glory and expresse image of his person Heb. 1.3 Col. 1.15 Whence learn 1. True faith is accompanied with knowledge and faith must contemplate Christ to feed on his fulness and six its eye on him for help and relief as of old they did on the bâ—azen serpent for he that beleeveth on me ver 44. is expounded to be he that seeth me 2. Such as get an eye of faith to see Christ will see him true God and one with the Father for be that seeth me seeth him that sent me Unto a beleever and a discerning eye the glory of his divinity will thine through his greatest abasement as Matth. 16.16 and 27.54 3. The Father is not to be seen but in the Son nor can beleevers know what he is but by seeing what the Son is and what they see the Son to be that the Father is in him for he that seeth me seeth him that sent me Ver. 46. I am come a light into the world that whosoever beleeveth on me should not abide in darknesse The third argument pleading against these evils is taken from the fruit and utility following on faith in him to wit That he coming to be the light of the world beleevers in him will partake thereof and not abide in darkness of which we have had occasion to speak before Whence learn 1. The world without Christ is lying under the power of darknesse both of ignorance and wickednesse and all miseries following thereupon for the world needs light 2. Christ is the discoverer of mens misery and of the remedy thereof is the true cordial comfort of sinners against all their miseries for saith he I am come a light into the world 3. As Christ is the true light of the world so it pleased him to be at pains to manifest himselfe unto the world to make men partakers of the fruits and benefits thereof for I am come a light into the world that whosoever beleeveth on me should not abide in darkness 4. The way to partake of the benefits that are in Christ is to embrace his person by saith and so to draw out that fulnesse of consolation that is in him for the promise is made to whosoever beleeveth oâ— him 5. Beleevers in Christ as they ought to shine as lights being illuminate by him who is the light of the world Phil. 2.15 and as children of light Eph. 5 8. So they shall by faith be translated out of the Kingdome of darknesse as to the state of their person Col. 1.13 and shall dayly partake of that light of direction refreshment and consolation that is in him for whosoever beleeveth on me shall not abide in darknesse And if men would in the first place cherish faith their light and consolation would grow more Verse 47. And if any man heare my words and beleeve not I judge him not For I came not to judge the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The fourth argument is taken from the sad judgement abiding all unbeleevers and rejecters of him and his doctrine For which end he appealeth them to the judgement of the last day Declaring that however in his first coming his eâ— and was not to judge but to offer salvation and mercy to the world Yet they should be judged in the last day And though there were no other witnesse yet his Word preached should be a sufficient testimony against them at that time For further clearing of what is said of the end of Christs coming compare Chap. 3.17 Only it is to be marked that this argument strikes mainly against the wicked unbeleevers and not the other sort save in so far as by continuing in not confessing of him when he inculcates that duty upon them they prove themselves never to have been sound beleevers From verse 47. Learn 1. Not only rich promises and gracious offers but even sharp threatnings are a mean appointed of God to stir up men to embrace the Gospel Therefore is the argument subjoyned to the rest here 2. Albeit the Gospel be glad tydings of joy and contain cordials and remedies against all the curses and threatningâ— of the Law Yet it contains also threatnings against despisers as terrible as any threatning of the Law as here we see 3. Whatever be the judgements to come on these who hear not the Gospel yet their danger is by far greatest who hear and obey not for this threatning is against them who hear Christs words See Chap. 15.22 4. Not only are they guilty of sin and liable to judgement who having the opportunity yet will not hear or who hearing do persecute But even they also who hearing will not beleeve nor give credite to what hath been said and close with it accordingly for the threatning goeth out against them who hear and beleeve not 5. Such is Christs mercy and long suffering that when men do not beleeve on him yet he will essay them with mercy and leave them roâ—me for repentance and faith for saith he I judge him not to wit as yet and I came to save the world Albeit the unbeleeveâ— be already condemned by the sentence of the Law Joh. 3.18 and doth carry his dittay in his bosome with him yet the full sentence and execution is not past at first but he is yet waited on 6. Albeit Christ be alwayes Judge of the world yet in his first coming he laid aside the person of a Judge and took on the office of a Mediatour and Saviour to offer and purchase mercy for I judge him not for I came not to judge the world but to save the world 7. In Christs â—â—st coming his proper errand was and the nature oâ— his work tended to save sinners So that if it be an occasion of condemnation to any they have themselves and their own corruptions to blame in that they stumble at and do abuse their own mercy for it is held out here as Christs proper errand not to judge the world but to save the world From verse 48. Learn 1 Christ and his
titles to Christ but they are due to him and as he will accept of them so he will be answerable to them He is a faithful Teacher and a Ruler who will protect and defend them who come under his protection for saith he ye say well for so I am 4. Christ will not be content of titles or fair professions unlesse men do emprove them in practice and do not give their own tongues the lye Therefore Christ takes hold of their acknowledgement to urge the following doctrine upon them as being obliged thereunto by their own professions Ver. 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet In the third place we have Christs doctrine inferred upon this ground and the exposition of his carriage in washing their feet Namely that by his doing thereof who was their Lord and Master to them his servants he would teach them their duty to condescend so low as to wash one anothers feet Whereby we are not to understand only this particular service to be mutually done as some do formally and superstitiously imitate him herein but under this one abject peace of service all duties of love and condescendence how base soever are required Neither yet are outward actions of love to be understood as only comprehended under this but includes also all the internal ingredients thereof in the heart such as humility toward God a low esteem of our selves an high esteem of others c. And by this direction inforced from his own example he would obviate the great emulation among his Apostles which if not cured might do so much hurt after his departure From this purpose leaving the force of his example till the following verses Learn 1. Humility love and condescendence are most necessary among the members of Christ Therefore doth he so seriously presse these here See 1 Pet 5.5 2. True humility doth not consist in external shewes but will stoop to the meanest service wherein one may be steadable to another were it even to wash one anothers feet See 1 Cor. 9.19 20 c. Gal. 5.13 3. Albeit it bring rich advantage to the man himselfe who is humble and condescending though none other should joyne with him in it Yet it is necessary for the general good of the Church that mutual subjection to performe basest duties be the bond to binde Saints one to another for they should wash one anothers feet The Church doth then live in true peace when every one of her members becometh a servant to another 4. Albeit men be ready to look on this humility and mutual condescendence as a free-will offering for omitting whereof they are not convinced and in performing of it they are much puffed up Yet it is a commanded duty not to be omitted without sin and in the performance whereof we are still unprofitable servants for ye ought to wash one anothers feet 5. Humility and mutual condescendence are especially necessary in Ministers that their pride and emulation do not marâ—e the work of the Gospel Therefore Christ stooped so low as by his own example to binde this upon his Apostles I have washed your feet that ye may wash one anothers feet 6. The Lord alloweth of no superiority in any of his Ministers over the rest and requireth also that they lay aside any personal preeminence or prerogative and by love serve one another for they are all to wash one anothers feet Verse 15. For I have given you an example that ye should do as I have done unto you In the fourth place This duty is more distinctly inforced from Christs former practice in washing their feet wherein he sheweth that he did it as an example to them which therefore they are bound to imitate Whence learn 1. It is a commendable duty in the Lords children to study to be good examples in their carriage one to another for herein Christ hath led the way in giving good example 2. Albeit Christ as God and Mediatour hath done works of omnipotency and by way of satisfaction for sinners which are or can be imitate by none Yet in the matter of obedience to the Law he hath done works expressely for imitation and example which are to be marked for saith he I have given you an example 3. As in all duties of obedience so especially in the matter of humility Christ hath cast an excellent copy to his followers both to encourage poor sinners to come to him and excite them to follow him for this is the particular wherein saith he I have given you an example See Matth. 11.29 4. Such as acknowledge Christ to be precious as they will subject themselves to all his commands so they will count it a strong obligation to any duty that Christ hath gone about it in his own practice and thereby commended it to them for they ought wash one anothers feet ver 14. for I have given you an example c. 5. It stands as a general rule that what Christ hath done to us in love we stand bound in our stations and to our power to do the same to others for ye should do as I have done to you Our imitation comes alwayes short but we must follow him in so far as we can attain See Matth. 6.14 15. 1 Joh. 3.16 Verse 16. Verily verily I say unto you The servant is not greater then his Lord neither he that is sent greater then he that sent him In the fifth place This practice and example of Christ is further urged to presse this duty from the consideration of his excellency which he had laid down as a ground ver 13. and summarily urged ver 14. As Christs greatnesse above his servants is urged else-where to make them content with the lots he was exercised with Joh. 15.20 Matth. 10.24 25. So here it is made use of to presse them to that humility one toward another which he had shewed toward them And this makes the argument from his example conclude more strongly that they who were so far inferiour to him should not disdain to practice that condescendence he had used Whence learn 1. Whatever dignity Christ conferre upon his Servants and Officers Yet he is the authorizer of them all and Lord above them all and over all his Church And it is the greatest dignity of any to be his servants and represent him in a commission for so is here imported 2. Christs greatness and excellency contributes to set forth and commend his humility to us Therefore in this action he is so oft spoken of as Lord and sender of his servants See Phil. 2.5 6 7. 3. It becomes Christs followers to affect no greater eminency in this world then Christ had and not to disdain to stoop so low as he did for if the servant be not made lesse then his Lord it is no reason he should look to be greater 4. The consideration of our baseness should keep our mindes lowly and free of affecting
by way of rejection of them To the other it is full of mercy and accompanied with sweet affection To the one coming to him is absolutely denied To the other only delayed To the one is intimate that as they cannot so they shall not come where he is To the other it only intimates what they cannot do of themselves but doth not seclude what he can do or will do for them 12. Whatever men esteem of an enjoyed Christ yet when he is gone he will be missed by his own for when he is gone ye shall seek me saith he 13. Christs withdrawings tend to kindle desires after him and to be at him in the hearts of his own together with earnest pursuing after him for so much also is imported in this ye shall seek me 14. Christ by removing his bodily presence from earth hath taught his disciples to spend their lives in a sober desire and hastening to be with him in heaven for when he is gone ye shall seek me to come whether I go saith he 15. Saints must not expect alwayes to get satisfaction at first in their most honest desires and endeavours but to be excused with further desiring and seeking And particularly they must not expect to get up to rest with Christ in heaven till first they have wrastled a while and served their generation for in this respect though they seek him yet whither I go ye cannot come 16. Christs own by all their endeavours are not able to get up to him in heaven unless he come and fetch them for in this respect also it holds true ye cannot come to wit not only presently but of your selves even no more then the Jewes can do Verse 34. A new commandement I give unto you That ye love one another as I have loved you that ye also love one another The third point propounded by Christ containeth a direction concerning their behaviour in his absence that they should love one another Which he presseth upon several grounds whereof the first is that the command enjoining it is a new commandment given by him and the second in this verse also is taken from his own example which might both perswade them unto and regulate them in the performance of that duty While he calleth this commandment new the meaning is not that it was not enjoyned before for we finde it enjoyned in the law it selfe And this same Apostle doth recommend the whole doctrine of following Christ as being so new as yet it was old 1 Joh. 2.6 7 8 and particularly he recommendeth love as an old commandment and not new only 2 Joh. 5. Nor doth it fully exhaust the meaning that he made it new by renewing of that commandment and vindicating it from the corrupt glosses of the time as he did also the test of the law Nor yet sufficeth it to say that as it is a commandment which can only be performed by the new man so it is enjoyned in a new way by Christ in conferring power and grace with the command and writing it on our heart that it may be obeyed which no man had under the law by the law it selfe For this is true also of other commands and beleevers also under the law had it though by another covenant then that of the law as it was a covenant of works Therefore I conceive that by calling this commandment in special new is pointed out beside the former considerations partly that the thing commanded is excellent and so a new song seemeth to be understood for an excellent song Psal 33.3 And therefore Christ pitcheth on it as a chief and singular duty above many to be recommended to his disciples And so if we look to this command it is not only new or renewed in the enjoying thereof Christs recommending it anew adding a new obligation to what was lying on by the authority of the law But the very matter of the command is new and declared excellent in that Christ doth so much and so specially recommend it above others and addes his authority and credite with his disciples to the former injunction of the law to make it to be studyed And partly hereby is pointed out that it is new in respect that it is urged upon a new ground and after a new pattern and example Our love to others not being now to be regulated only according to our love to our selves as the tenour of the law runs but a new ground and pattern being laid in Christs loving of us which makes the whole complexe commandment be a new commandment And upon all these considerations it followeth that this commandment should still be new to us our obligation to such a commander still sweetly binding the subject matter so recommended by him still new and fresh and sweetly alluring to obedience and such a pattern still drawing our hearts to imitate it Doctrine 1. The doctrine of the Gospel contains not only sweet comforts but necessary commands and directions also for our attaining emproving and clearing our right in these comforts for here is a commandment given and pressed by Christ in his sweet farewel Sermon 2. Christ is true God and soveraigne Lord over and law-giver unto his people having authority to give a law unto them binding their conscience for a commandment I give unto you saith he 3. Sad lots may be made up and compensed not only by sweet comforts from Christ but may be made easie and much sweetned also by our cleaving to duty in such a lot for here mutual love is recommended as a mean to sweeten that sad lot of his removal So our love to him is left us to make up his being not seen 1 Pet. 1.8 And indeed they are never sadly deserted however they want comfort who are not driven from duty Nor is comfort allowed on any but these who cleave to duty 4. While Saints are absent from Christ in respect of his bodily presence it is especially required of them that they entertain mutual love That so they may be mutually useful and comfortable one to another in such a languishing time and while they are hated in the world That they may not fall in emulation and quarrels during their Masters absence and so marre his work and their own peace and expose his wayes to reproach and obloquie And That they may be fitted to partake of the sweetnesse blessing and consolations which God hath commanded upon his people in their being united Psal 133.1 2. 3. For these causes among others doth Christ in his absence enjoyne that they love one another and so may partake of the consolations left in his Testament 5. Albeit oft-times we look on love as an indifferent and arbitrary thing which we may practice or forbear at our pleasure and according as we judge our selves obliged or disobliged Yet Christ hath not left it arbitrary to us but enjoyned it as a debt and duty by his command for saith he A commandment I give you that ye love
that will direct the passengers in walking by the infallible directions of his Word by the inward direction and illumination of his Spirit accompanying the same and by his gracious providence hedging them in from many debordings In all these considerations it is Christs prerogative that he is the way and the truth So that Saints may trust his guiding and lean on their beloved 8. It is Christs prerogative above all other wayes that not only he is the truth but the life also For other wayes cannot furnish passengers but they may faint and die in them nor can they lead to a blessed rest But He is a way who quickneth the dead when they are brought to it who furnisheth the passengers that walk in him so that they will walk and not be weary and who is the author of eternal life who living by himselfe and having merited life by his death doth conferre eternal life upon walkers at the end of their journey Therefore is it subjoyned I am the life See Chap. 17. 2. 9. The right method of making use of Christ as a way is first to close with him as truth and in his Word of truth and to walk on beleeving upon which life will follow both for present and everlastingly for this way is first the truth and then the life 10. It is mans chiefe misery to be separate from God and his happinesse to have accesse to him and enjoy him for that is the advantage to be had in this way even to come to the Father 11. Christ is so the way to God as there is no other beside unto which a man can lean but it will deceive him No saving knowledge of God can be had but by him our reconciliation vocation accesse to God in prayer and glorification must be through him and by him for No man cometh to the Father but by me 12. Albeit there be no way unto God beside Christ yea albeit all things beside would discourage poor sinners yet such as have fled to Christ may draw near with boldnesse for albeit no man cometh to the Father but by me and all doores beside be shut yet saith he I am the way the truth and the life Verse 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him In this verse the other ground of consolation propounded ver 4. is cleared in answer to the second branch of Thomas his doubt concerning the place whither Christ went or the Father to whom he went in that place Christ sheweth that this might be known by knowing of him he being one in essence with the Father the expresse image of his person Heb. 1.3 Col. 1.15 and he in whom the fulnesse of the Godhead dwelleth bodily Hence Christ inferreth in answer to Thomas his objection that from hence forth they know and have seen him not only in respect of sufficient means but they having known him Chap. 6. 69. they might henceforth know that they knew the Father in him and had seen him formerly in seeing of him Whence learn 1. The Father is savingly known in the Son and in him only To know or see him with mortal bodily eyes is impossible the knowledge of him in the creation and in external representations and manifestations of his glory is but imperfect nor can it suffice to salvation To know him in the Law or covenant of works doth but work wrath But in Christ he is held out to be known perfectly and to salvation for if ye had known me ye should have known my Father also And this further clears that to know him is life eternal 2. To know Christ rightly is the summe of all saving knowledge both of God and of the way to him and happiness with him Therefore doth he solve all Thomas his doubts by pointing out himselfe as both the way and he in whom the Father may be known 3. Christs followers do need a new gift to discern what they have or know savingly and to have it born upon them by him for their encouragement Therefore albeit the disciples had saving knowledge of the Father in some measure yet they knew not so much till Christ bear it upon them ye know him 4. It is the duty of beleevers to emprove the means of encouragement which Christ affords them and it is their fault not to see what he discovers to them of their enjoyments and condition Therefore saith he from hence-forth ye know him Not that upon the matter they knew him not before in knowing the Son But that now after this information and discovery they were bound no more to doubt but to know that they knew him for their own encouragement 5. It is the duty of these to whom Christ reveals their good condition not only to emprove it for the future but to look back to the times of their mistake and ignorance and make use of that which they then had and observed not both for humiliation for their short coming and for encouragement in him who was better to them then they were aware Therefore doth he not only alleadge ye know him for present but have seen him for the time past that they might observe and emprove that Ver. 8. Philip saith unto him Lord shew us the Father and it sufficeth us From this to ver 15. this branch of the consolation of knowing the Father in the Sonne is further insisted on by occasion of a new proposition of Philip another disciple And by this means also he clears up that argument of consolation insinuate ver 1. that he was God one and equal with the Father This verse contains Philips proposition Wherein he expresseth a great desire to have the Father shewed unto them promising great satisfaction to himselfe and the rest thereby But he failes in that he is not satisfied with the right way of seeing the Father but declining to be led so far about to know the Father as he conceived the seeing of him in Christ to be he desires for their satisfaction an immediate and clear sight of the Father his glory and majesty Whence learn 1. The doctrine of Christ is not taken off his hand even by disciples except with much difficultie for after Thomas his objection Philip starts a new difficultie when Christ is clearing them most sweetly 2. It is the duty of disciples who are convinced of their ignorance not to rest in such a condition but to labour after knowledge for Philip not knowing the Father as he desired would have him shewed to them and this is commendable in him 3. Such as would have saving knowledge of God and divine mysteries must expect and seek it only from Christ for this is commendable also that he takes this course Lord shew us the Father See Matth. 11.27 4. Such as expect to be taught by Christ must employ him by prayer with much humility and reverence for Lord saith he shew us the Father 5. It is not
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
it seem to do for in this respect also he that spaketh of himselfe seeketh his own glory the nature of his doctrine riseth no higher then his own or another creatures glory whereas he that is true or sound in doctrine seeketh his glory that sent him That this may appeare consider 1. Many corrupt and erroneous doctrines do eminently exalt the creature in its merit free-will liberty to dispose of its actions c. to the manifest depriving of God of the glory of grace dominion and soveraignty to the abasing of Christ and his sufferings the denial of providence c. 2. Many opinions and practices in Religion though they pretend to and seem to speak much selfe denial in these who professe and practice them yet they never ascend to give glory to God but to exalt another creature in his roome Such as that voluntary humility in worshipping of Angels Col. 2.18 3. Though some erroneous opinions get place in the world and are cried up as exalting God and Christ Yet he will have no such honour and it is but a real dishonouring of him to think that he needs a lie to set out his glory and to maintain errour under a pretext that otherwise he will want his glory See Joh. 13.7 8 9. 4. As no erroneous opinion doth tend to Gods glory so no erroneous person doth really minde it in maintaining that errour but would exalt himselfe under a pretext of humility and seeks to be accounted and reputed of as somewhat because of his new opinions Doctrine 7. To preach sound doctrine is great faithfulnesse to God and to the souls of people who are taught whereas the unsound Teacher commits the greatest and most cruel of frauds as being false to God and to the souls of people Therefore it is said of the Teacher of sound doctrine the same is true and no unrighteousnesse is in him Not that they are perfect though Christ was so being truth and righteousnesse it selfe but that being true he deales righteously in not having any fraud in his doctrine Verse 19. Did not Moses give you the Law and yet none of you keepeth the Law Why go ye about to kill me Christ having vindicate his doctrine proceeds now to vindicate his practice in healing the impotent man Chap. 5. which had so long stuck in their mindes as an odious practice This he doth upon two grounds whereof the first in this ver is by way of retortion upon themselves that they should seek to slay him for a supposed breach of the Law when yet none of themselves to whom the Law was given by Moses did keep it For clearing this reason 1. We must remember that Christ hath already justified this deed Chap. 5. upon convincing grounds and therefore now he useth only such defences as might pinch them a little nearer 2. As this comparison of his deed with their transgressions doth no wayes argue that he was guilty as they were So neither is it Christs scope to teach men to think their own faults the lesse that others are guilty also 3. Nor is it Christs scope that men should repine because they are reproved by others that are guilty nor yet that mens own guilt should altogether close their mouths from reproving of others for neither was he guilty nor is he teaching men how to defend themselves in ill courses But Christ is reasoning here not so much to the matter as to the persons of these that persecuted him and sheweth that they were not meet challengers of him who were so grosse violators of the Law in their own practice and that however they pretended great zeal to the Sabbath in persecuting him yet their own carriage testified how little they respected the Law being guilty of horrid transgressions and many of them making the Law void by their traditions Doctrine 1. Faithful Ministers ought not onely to be able to hold forth sound doctrine and to give a reason of it but also to stop their mouths who by unjust aspertions cast upon their persons labour to frustrate and make void their ministry Therefore Christ having defended his doctrine doth now vindicate his practice 2. As Christ knoweth the secret intentions of his enemies so he is alwayes ready to remove all scruples against him and to clear that he is unjustly hated and persecuted for he knew their present intentions of which verse 25. though the people were ignorant of it verse 20. and puts them to it why go ye about to kill me 3. As the Law of God doth oblige men to obedience by reason of his authority who enjoyneth it So it addes to the obligation when a people consider how eminently God hath been seen in enjoyning of it and what priviledges they enjoy by having of it Therefore when he is about to urge their obligation to obedience from the Law he presseth them to consider Did not Moses whom not onely ye honour but who was trench-man and conversed familiarly with God when he appeared in glory upon the mount give you the Law and not to other Nations Psal 147.19 He speaks to them who were successors to these who received it as if they had been then present 4. Albeit the Law hold forth and oblige men to duty yet not only are there some who grosly transgresse against it but there are none who can make it appear that they keep it perfectly for saith he yet none of you keepeth the Law and not some onely And albeit there were many better then they who sincerely endeavoured to observe it yet even these did not attain to perfection 5. Albeit men may and should in their stations reprove and censure others who are guilty even though themselves be compassed with infitmities and failings yet not onely it is sad when grosse transgressours of the Law have power in their hands which they employ against the innocent as if they were guilty as here they did with Christ But it concernes every one who hath a calling to reprove and censure 1. To labour so farre as may be to be blamelesse themselves otherwise they do undergo much shame and do frustrate the end of their dealing with others Matth. 23.4 2. To be more taken up with their own failings then with the failings of others Mat. 7.3 4 5. And upon this 3. To deal compassionately with others in their failings as being conscious to themselves of their own infirmities All this is imported in Christs challenge of them as it is before explained that they should deal so violently with him for a supposed breach of the Law when yet they were little affected with their own reall miscarriages Doctrine 6. The Lord reckons it to be but hypocrisie and fury when men pretend zeal for God against others and in some matters and failings and yet do allow themselves in as bad or worse courses for so much also doth Christs reasoning import that however they pretended it was zeal for the Law and Sabbath made them so hot in pursuing him
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God 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 Laâ— 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. â—4 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 Wâ—â—d 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 reâ—â—oning 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 hâ— 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 Ver. 37. If I do not the works of my Father beleeve me not 38. But if I do though ye beleeve not me beleeve the works that ye may know and beleeve that the Father is in me and I in him The second argument whereby Christ proves that it is no blasphemy to call himselfe God and that he is God in very deed is taken from his works Wherein he grants that if he did not divine works flowing from that power common to him with the Father they had some pretence of excuse for not beleeving him to be God verse 37. But since he did these works they were bound to lay aside any prejudice against his person and to be led by these works to acknowledge and beleeve him to be the true God one with the Father mutually existing the one in the other ver 38. And so iâ— this argument Christ asserts and confirmes the very thing they opposed and what himselfe had said ver 30 Doctrine 1. Christ did so far condescend to cure the unbeliefe of men as to ad glorious works to his Word to declare who he is for he hath the works of the Father pleading for him That is not only works done by the Fathers authority for so his servants did work miracles but works done by that power which is common to him with the Father 2. Albeit it be our duty to acknowledge and to beleeve in Christ yet he requires no implicite and blinde obedience in this point But men should accuratly try the grounds of their faith and then on these grounds close with him Therefore doth he put them to this If I do not the works of my Father beleeve me not and afterward that ye may know and beleeve 3. Christs works were divine even to the convincing of the greatest adversaries and so clear that Christ was content not to be beleeved if after trial their consciences did not finde them to be so Therefore he doth not decline them in this matter but If I do not the works of my Father beleeve me not 4. When Christ hath manifested never so much of himselfe Yet naturally men have prejudices against him and at beleeving in him Therefore he supposeth it as their fault ye beleeve not me 5. Albeit Christ get much wrong by unjust prejudices of men yet he doth not give over to minde and seek their good Therefore albeit they beleeved not him yet he followeth them with other means to draw them to beleeve and warnes them of their own sinne if they did not Though ye beleeve not me beleeve the works c. 6. Albeit it be our duty to rest content with Gods Word as the ground of our faith not seeking any other proofe And albeit it be our great sinne when it is not so Yet when he ads works to confirme his Word he may not only exact beleeving of us but it is our sinne undeniable if then we beleeve not Therefore saith he If I do though ye beleeve not me beleeve the works 7. Christ is never rightly known and beleeved on but when he is taken up as one in essence with the Father And that however the person of the Sonne be distinct from the person of the Father in respect of order of subsistence properties and order of working yet the divine essence is undivided and there is a mutual inexistence of one person in the other for they must know and beleeve that