he explain who are haters neither cometh to the light left his deeds should be reproved 6. A mark of a man who hath embraced Christ in the Gospel is not sinlesnesse but a studie and endeavour to do what is commanded in the Word of truth and to do it in truth and sincerity for he doth truth 7. As the godly man must have been at the light before he can do the truth so this light maketh him jealous and suspicious of himselfe as knowing that Satan and a deceitful heart may out-wit him and therefore he loveth self searching and examination well whereby he may know himself for this is his character He cometh to the light that his deeds may be made manifest not so much to others as to himselfe 8. The godly mans jealousie of himself will not be satisfied in comparing himself with others or the fashions of the world or with the external duties required in the law or in judging of himself as self-love would prescribe but it bringeth him to Gods ballance and the light of the Word as his Judge for he cometh to the light c. 9. The matter wherein a godly man puts himself to trial are his particular actions and that daily and not now and then only for he cometh that his deeds may be made manifest 10. That which the sincere man trieth in his way and which only quieteth his conscience about them is when he findeth them agreeable to Gods direction whatever others think of them and tending to his glory when he findeth they are done by him whose person is in God by reconciliation and who hath his strength in God by dwelling in him by faith for he trieth his works that they are wrought in God that is at the direction of God and by a person dwelling in God by reconciliation so empty in himself that he not only now and then employeth God but dwelleth in him for strength To live and walk in the Spirit is to be understood Gal 5.16 18 25. Verse 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 23. And John also was baptizing in Aenon near to Salim because there was much water there and they came and were baptized 24. For John was not yet cast into prison Followeth in the second part of the chapter Johns last testimony given to Christ before his imprisonment three occasions wherof we have to v 27. The first more remote occasion is that Christ leaving the City Jerusalem came to the territory of Judea and baptized there by the Ministry of his disciples and that John being yet at liberty was busie baptizing also at the same time and having left Bethabara on the other side of Jordan was come to Aenon supposed to be in Manasseh or Galilee where Herod who beheaded him had power and baptizing there Their baptizing both at one time occasioned that emulation ver 25 26. which drew out the testimony Doct. 1. Christ was pleased to submit unto a tossed life and went from place to place according as he had to do or sinners to convert for after these things Jesus came from Jerusalem where he was ordinarily ill-welcomed into the land of Judea where he got work and had occasion to do good 2. It is the duty of Christs disciples to follow him whithersoever he goeth and however Christ may get many sleeces of followers yet it is only disciples that follow him in well and wo for therefore and not only because it was their particular calling is it marked that Jesus came with his disciples into the land of Judea 3. Christs own bodily presence being filled with the Spirit without measure for his peoples good did not take away the use of external Ordinances of Word and Sacraments as being the means in and by which he conveighs himself and his grace and fulnesse to his people for he tarried with them and baptized to wit by the Ministry of his disciples John 4.2 he used the same means that he appointed John to use that he might binde all to Ordinances 4. The Ordinances of Christ are as truly his Ordinances in the hands of weak men appointed thereunto as if he did administrate the same himself for so is here said of baptisme in particular He tarried and baptized when his disciples did administrate it The vertue of Ordinances doth not depend on the excellencie of the instruments 5. It is the duty of Ministers to continue their diligence whatever other means Christ use to further his own work and Gods raising up of clearer lights should not discourage faithful Ministers to go on in their duty for albeit Christ was now getting the name yet John was also baptizing 6. Whatever circumstantial difference there was betwixt Christs and Johns baptisme yet in substance they were the same pointing out and sealing up the same thing therefore they baptize together at one time and people go to both of them as to the same Ordinance 7. Under the Gospel the administration of Ordinances are not confined to any one place for John baptizeth in Aenon as well as in Bethabara with other water as well as Jordan and Christ is baptizing in another place 8. Ministers who are free ought to choose such places for to exercise their calling in where in wisdome they finde mainest circumstances concurre for furtherance of the work of God for he baptized in Aenon because there was much water there to baptize withal This doth not by any consequence give us to inferre that John did not sprinkle or poure water on these he baptized but that he dipped them for in these hot countreyes water being so scarce that oft-times it occasioned contention to get it for necessary uses as appeareth Gen. 26. Exod. 2. and elsewhere it needeth not seem strange that John was not permitted to make use of wells even for sprinkling the multitudes that came to him but behoved to go to rivers and brooks where the water was copious and common 9. Where God employeth his servants he will give them successe in some measure and albeit God raise up more shining lights yet the work of God in the hands of any faithful Ministers will not wear out of request among believers for when Christ is baptizing yet they came and were baptized by John 10. The most faithful of Gods servants may expect hard measure from the world for their pains and that they will do what they can to impede them in their work for it is here supposed that John was cast in prison though not yet 11. The servants of God are not upon feare of danger to lie by of their own accord but while they have liberty and opportunity of doing good they ought to use it well that it may further their account in a day of trial for it is a reason why John still baptized for he was not yet cast into prison Verse 25. Then there arose a question between some of Johns
he doth confirme the truth for the good of others 6. Visible Churches and Councels even such as have most peculiar priviledges may erre and have erred And that particularly when they look more to tradition then to Scripture for these instructions do clear the Councel of Jerusalem to have erred in that they suppose the Messiah could be come as Johns answer to their first question understands them without a forerunner In that they dreamed following tradition that Elijah was to come in proper person for in that sense onely John denieth that he was Elijah though otherwise he was he as coming in the spirit and power of Elijah Matth. 11.14 Luke 1.17 And in that they dreamed from Deut. 18.15 18. of any singular Prophet to be raised up after the succession of Prophets in the Old Testament in the time of the Messiah beside the Messiah himself to whom that passage is applied Acts 3.22 and so John denieth that also though otherwise he was a Prophet of the Highest Luke 1.76 7. As Gods servants in all their Testimonies ought to be plain bold affectionate ingenuous and constant so in particular they ought to be ingenuous and fervent in renouncing the honour due to their Master not sleeing from it for the fashion onely that it may follow them the faster Therefore he confessed and denied not but confessed I am not the Christ not standing on what they might do to him not finding him to be so 8. Such as come not to the Word to be edified but to jangle and catch advantage it is righteous with God to leave them lying in their errours and mistakes without clearings Therefore doth John not cleare their mistakes concerning Elias or the Prophet nor clear in what sense he was Elias but nakedly answers their questions according to their apprehensions of things Ver. 22. Then said they unto him Who art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the Wilderness Make streight the way of the Lord as said the Prophet Esaias John being further posed concerning his person and calling declareth that he had authority and commission to be Christs forerunner and to prepare his way as was fore-prophesied by Isaiah Whence learn 1. The reason which these Commissioners give for their so earnest questioning of him may teach every man to be faithful in what is committed to his trust especially in matters of publick concernment relating to the Church of God for say they Who art thou that we may give an answer to them that sent us What sayest thou of thy self 2. As faithful Ministers ought not to encroach upon their Masters honour so they ought not to passe from that authority that is due to them but assert it as need requireth for so doth John here declare what his Commission and place was 3. Every one who undertakes the work of the Ministry ought to be clear of his calling and have a warrant for it either ordinary or extraordinary according as the calling he claimes to is As being that whereon a Ministers courage comfort and successe doth much depend Therefore John sheweth his warrant for his extraordinary calling out of the Prophet As said the Prophet Isaiah to wit chap. 40.3 For whatever use these words had to comfort the captives in Babylon with the hope of a speedy return and of Heralds to publish it and Ushers to prepare their way and of removing of all impediments Yet in the substance it pointed at the manifestation of Christ and his forerunner as this text maketh clear 4. Christs coming into the world was stately and Kingly however in appearance it seemed base And wherever he is received he will be received as a King Therefore came he with an Usher and forerunner crying to prepare his way when he manifested himself which is the prerogative of Kings whereas private persons will come in with lesse noise and at narrower passages I am saith he the voice of one crying make streight c. 5. Men have hears naturally unpâ—epared for Christ to come into which must be cured before he come They are naturally averse from the purity of true Religion full of mountains of vanity pride and ambition valleys of dejection discouragement unbelief and hollow-hearted hypocrisie crookednesse and deceitfulnesse in their hearts and wayes whereby men deceive themselves and others and hide the need of Christ from themselves roughnesse of their passions humours and lusts ready to reject all warnings and offers And all these make mens hearts an unstreight way for Christs Chariot to march in Therefore cried John make streight the way of the Lord under this including the making low of mountains the exalting of valleys c. of which Luke 3.5 from Isaiah 40.4 and turning the heart of the children to the fathers c. of which Luke 1.16 17. from Mal. 4.5 6. 6. As all men in all places are naturally unfit for receiving of Christ so ordinarily the offer of him is worse entertained in places of eminency then in more obscure corners Therefore is this proclamation made not in Jerusalem but in the Wildernesse or hill-countrey of Judea where the inhabitants and Cities were fewer Josh 15.61 a place where he would more readily be received then in Jerusalem 7. Albeit that Christ commands us to prepare his way that he may shew us our duty and make use of exhortations as a meane whereby he works upon his own Yet this work of preparation is not in our power but must be his work whole reward is with him and his work before him And unto such as he convinceth of their own inability he will first come with a work of conversion unto faith and repentance that this may make way for his coming with consolation and sensible manifestation Therefore is this command sweetned with a promise Isa 40.3 4 c. Luke 3.4 5. Ver. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet 26. John answered them saying I baptize with water but there standeth one among you whom ye know not 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose These Commissioners seeking advantage as being no friends to the Gospel do question John further concerning his office and administration of Baptisme seeing he was neither the Messiah nor any of these extraordinary men To which he answers that he pretended to no more then the administration of the outward ordinance the efficacy whereof depended on Christ And that he did this much because he was the forerunner of Christ who was already come though yet unknown to them And that Christ in his person and dignity was so farre above him as he was not worthy to do him the meanest service Doctrine 1. It is an evidence of a
becoming man and her kinsman that he may do the duty of a kinsman and Redeemer to her Therefore doth John point him out under the name of a man after me cometh a man c. 5. Faithful preaching and commending of Christ is a meane making way for a more full sight of him both to the Preachers and faithful receivers of what is taught for John at last gets him now present to point out whom he had so often commended unseen This is he of whom I said c. And all faith full Preachers and receivers of their testimony may expect the day when they shall see him whom they commended and beleeved in face to face Ver. 31. And I know him not but that he should be made manifest unto Israel therefore am I come baptizing with water Lest any should question how John knew this person to be the Messiah whom he had preached He declareth how he came to know him and got ground for this testimony And first he declareth that when he entred upon his calling he knew not Christ by face or at least that he had not any converse with him to know him to be the Messiah Onely he knew by revelation his offices and that he was in the world shortly to be manifested And therefore he was sent by the immediate call of God to preach his approach and being at hand and by his Doctrine and Baptisme to hold out the benefits to be had by him having assurance also that in the time of his Ministry he should have occasion to point out his person to Israel as being his forerunner Doctrine 1. It is an unjust calumnie and prejudice against the Ministers of the Gospel that what they say of Christ is done but for by-respects And particularly there was no cause to suspect these extraordinary messengers sent to point out Christ now come into the world of any collusion with him or double-dealing Therefore God so ordered it that to prevent this John though a kinsman of Christs according to the flesh should not know him either not seeing him by face or having no converse with him 2. A bodily sight of Christ or acquaintance with him outwardly is not simply needful for enabling a Minister to point him out savingly to the world Albeit all the Apostles behoved to have been such as had seen and had conversed with him in the flesh Acts 1.21 22. And therefore Paul was ravished to the third heaven to supply the want of seeing him in the flesh 2 Cor. 12.2 1 Cor. 15.8 Yet even in the dayes of his flesh called men were able to preach him upon spiritual acquaintance by faith though they had not seene nor known him in the flesh for John was sent to manifest him to Israel when yet he knew him not 3. Men called of God to the work of the Ministry must not stand back because of the conscience of much inability but ought to hazard on the call expecting that their furniture shall grow upon their hands as they need it for John is sent not onely to preach Christ but to point him out when yet he knew him not but had a promise that he should know him as afterward he did 4. The chief end of the Ministry of the Word and Sacraments is to point out and to make an unknown Christ known to the world and the Church for that he should be made manifest to Israel therefore am I come baptizing with water John had indeed a peculiar end in his Ministry to preach that the Kingdome of God was at hand that Christ was come in the flesh and to point him out in person But the general end of the Ministry in which he also joyned is to point him out to faith in his merit vertue and efficacie 5. Baptisme with water is an Ordinance of God wherein Chrst is also held forth as the pardoner and puâ—ger of his people the washer and renewer of their person and nature and this was the end of Johns Baptisme also for saith he I am come to baptize with water that he should be made manifest 6. The Lord who is Sovereign Lord of the world and may reveale Christ to whom he will was pleased to make Israel his peculiar people and to give unto them the first offer of Christ and of all the priviledges of the Gospel that he might keep his promise made to their fathers Rom. 15.8 and that he might leave a pledge of his fidelity that no affection to the rest of his sheep could make him break what he had said for John was sent that he might be made manifest to Israel Ver. 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33. And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost 34. And I saw and bare record that this is the Sonne of God John declareth further that he got a signe from God whereby he might know the true Messiah and the Baptizer with the Holy Ghost which being accomplished on Christ at his Baptisme Matth. 3.16 did confirme John and encourage him to proclaime Christ to be the Sonne of God Whereas John saith ver 33. that he knew not Christ it is not to be understood as if he knew him not at all before the accomplishment of that signe for it is clear from Matth. 3.13 14 he knew him when he came to be baptized But the meaning is that when John entred to his Ministry and got the promise of this signe he knew not Christ by face though afterward about the time of his Baptisme he knew him first by revelation and was yet more confirmed by the accomplishment of the promised signe Doctrine 1. The glorious evidences of Christs excellencie and Godhead when he came into the world are not cunningly devised fables but most certaine and infallible truths for John bare record saying I saw c. He giveth a solemne testimony of it 2. Christ in his solmne entry to his offices was sealed from heaven and stated in them that so the Church may learn to embrace him with all respect Therefore doth the Spirit descend upon him in this visible glorious way and the Father beare witnesse to him as it is Matth. 3. all the persons of the Trinity manifesting themselves on Jordans bank 3. Christ is endowed with the Spirit from on high for executing of his offices and it is made manifest that the Spirit is to be found on him and sought from him for I saw the Spirit descending from heaven upon him where the Spirit who filleth heaven and earth is said to descend in respect of that visible manifestation and signe of his presence 4. The Spirits descending like a dove a meek harmlesse and affectionate creature pointed out what Christ is in his own nature to them that
sick and corrupt Church when corrupt men are entrusted with most grave and weighty employments in it for so was it with the Church of the Iewes when they which were sent were of the Pharisees A precise sect abounding in errour superstition and hypocrisie as the history of the Gospel maketh manifest 2. Corrupt men are more ready to jangle and lie at wait for advantages then to embrace the truth of God delivered by his servants for these Pharisees take no notice of what he had said from Isaiah nor seek to be further cleared in it but think they have an advantage of him that he should presume to baptize Why baptisest thou then if thou be not that Christ c 3. It was an uncontroverted truth both among friends and foes in the Jewish Church that at the coming of the Messiah there should be some changes in the way of Religion and an institution of new Ordinances for the Pharisees have nothing to say against his Baptisme if he were Christ or Elias or the Prophet their onely objection is Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet And John's answer I baptize but there standeth one among you c. importeth that he being Christs forerunner who was now come into the world it was lawful for him to administer this Sacrament 4. Ministers ought to arrogate no more unto themselves then to be Ministers and dispensers of the external meanes of Word and Sacraments leaving the glory and efficacie thereof unto Christ entirely And people ought so to be affected in coming to these Ordinances Therefore saith John I baptize with water not denying that Christ also baptized with water nor yet denying that baptisme administred by him was accompanied with Grace and the Spirit of God but he onely compareth his person and office with Christs and sheweth that whatever grace came by the Sacrament administred by him yet he was not the giver of it but Christ onely who had appointed him to dispence the outward seale 5. Christ may be among a people and yet they who reckon themselves very high in the Church neither see him nor know him for saith John there standeth one among you not that he was present then at that time for he came but the next day to him from the Wildernesse ver 29. but that he was come into the world and conversant with the Jewes whom ye know not 6. It is the duty of Ministers and will be the care of such as are faithful and zealous to exalt and commend Christ at all occasions that men may fall in love with him Therefore doth John again repeat his doctrine he it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose 8. The more high employment and the more eminent gifts men have and the more ready men are to esteeme of them the more will they abase themselves if they be truly gracious and be affected with the excellency of Christ for it is John the greatest among them that are born of women and so much esteemed among the Jewes and the fore-runner of Christ who thus abaseth himself he is preferred before me whose shooes latchet I am not worthy to unloose 9. Albeit Christ of free grace do honour men with eminent employments under him and particularly Ministers of the Gospel Yet such as know Christ and themselves well will not onely see that they are unworthy of the high employments they have but even to do the basest service to him for John saith not I am unworthy to be his fore runner though employed in that service but whose shooes latchet I am not worthy to unloose which was a mean and base office Verse 28. These things were done in Bethabara beyond Jordan where John was baptizing Unto this testimony the Apostle John subjoyneth the place where it was given It was as the name signifieth an ordinary place of passage over Jordan This is remarked not onely to confirme the truth of the testimony by recording the circumstances But 1. To shew that as this place where John baptized and preached was an ordinary entry to the Land of Canaan so Christ whom he preached is the Author and the Sacrament he administred a meane of entry into the heavenly Canaan 2. To shew that faithful Ministers ought to omit no opportunities but to take advantage of all occasions for setting forth of Christ and gaining of souls to him Therefore doth John make use of Bethabarah to preach and baptize in because of the daily concourse that was there Verse 29. The next day John seeth Jesus coming unto him and saith Behold the Lamb of God which taketh away the sin of the world This is Johns third testimony concerning Christ after his Baptizme given in Christs own presence when he returned to John after his tentations in the wildernesse wherein first he points out Christ as the true sacrifice for expiating of sin ver 29. Next he again applieth his former doctrine concerning the Messiah to this person ver 30. Thirdly he sheweth how he came to know him and thus to testifie of him which was not upon any acquaintance by eye-sight but when he got Commission for his Ministry it was revealed to him that the Messiah was in the world and to be manifested by him ver 31. and that he got a signe from God whereby to discerne the Messiah which was accomplished in this person ver 32 33. vpon the sight whereof he was encouraged to proclaim Christ to be the Son of God ver 34. In this verse John who had hitherto set forth Christ in the dignity and excellency of his office doth now declare how he was to execute his office and to bring about these benefits which was by suffering and therefore he points out Christ as the substance of the Passeover and daily Sacrifices who by the merit and vertue of his death takes away the sin of his own both Jewes and Gentiles Doctrine 1. Faithful Ministers and such as know Christ will diminish nothing of his commendation for any outward dispensations he may meet with for the occasion of this testimony declareth that when John was publishing the former testimonies Christ was absent and particularly under his tentations in the Wildernesse as the Harmony maketh clear and yet in the mean time he had been commending him 2. Such as faithfully point out and commend Christ he will give them occasion to do it yet more by becoming more familiar with them that so they may make him better known for whereas John had preached Christ faithfully the next day John seeth Jesus coming unto him and so will he do still though he come not any more in person 3. As faithful Ministers get more clear and renewed sights of Christ so they ought to improve those dispensations by making him known yet more to others for when Christ cometh to John he publisheth a new testimony and points out yet more of him 4. It is no
and by this he would assure them of his taking notice of greater things that may concern them for saith he Before that Philip called thee when thou wast under the fig-tree I saw thee 11. As a sincere heart through Gods blessing will easily receive satisfaction concerning Christ and be gained to him so the kindly fruit of such a work is to beget an high estimation of Christ for Nathaneel is satisfied and his satisfaction brings out a faire confession and commendation of Christ 12. The more a soul know of Christ it will not only esteem him but think and speak the more reverently of him and to him therefore doth Nathaneel call him Rabbi which he did not before 13. Christs All-seeing eye is an infallible proof of his Godhead whereby he knoweth all things of himself which every one would studie who embrace and close with him for whereas Philip had called him the son of Joseph v. 45. Nathaneel is convinced of more from what he heard Thou art the Son of God and as such a one closeth with him 14. That which maketh Christs Godhead comfortable to his people is that as Mediatour and by vertue of his offices they have a peculiar interest in him and particularly that he is a King unto them who will employ his divine power to subject them to his Government and to protect and defend them therefore Nathaneel subjoyneth Thou art the King of Israel We need not enquire whether by Israel he understand the Nation of Israel only being yet ignorant of the extent of Christs Kingdom or all the Israel of God also seeing the truth in that point is elsewhere sufficiently cleare to us Verse 50. Jesus answered and said unto him Because I said unto thee I saw thee under the fig-tree beleevest thou thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the Son of man In the last place we have Christs entertaining of this Convert in commending his believing on so easie termes and promising further grounds of confirmation And particularly he promiseth unto him and all of them a sight of heaven opened and of Angels ascending and descending on him This Promise may indeed have an allusion to Jacobs vision of the ladder Gen. 28. as accomplished in Christ who is the Opener of heaven and the way to it who reacheth to heaven in his divine Original and to earth in his manhood and whom Angels serve But it seemeth more safe to take it literally for some signes of his glory manifested to some that by their Ministry it might be published to all And as before this heaven had been opened at his Baptisme Matth 3. And Angels ascended and descended as he had service for them and particularly at the publication of his birth and in the time of his tentation in the wildernesse so afterward heaven was in a sorr opened at his Transfiguration and Ascension and Angels ministred to him in his Agonie Resurrection and Ascension We may also safely conceive that this might have been yet more literally accomplished according to the Promise though the accomplishment be not recorded as many other particulars were not John 20.30 31. Doct. 1. Christ is really well pleased with the faith and conversion of any and would have them to look on it as no common benefit And he is the better pleased the more easie termes we beleeve upon when we beleeve though we see not or against sense or close with him notwithstanding manifold difficulties for saith Christ admiring and commending his own grace in him because I said unto thee I saw thee under the fig-tree beleevest thou 2. As Christ hath still more and more proofs of himself to give for confirmation of our faith as we need So they who are willing to beleeve on lesse apparent grounds shall be more and more confirmed and see still greater cause of beleeving for this is Christs promise to Nathaneel Thou shalt see greater things then these 3. The encouragements allowed by Christ to particular beleevers are intended and recorded for the comfort of all beleevers in the like need and following the same way for so is this promise given he said unto him I say unto you that is to all then present Even particular extraordinary promises made to particular persons do allow general comfort to all beleevers in an ordinary way though they are not to expect what is extraordinary So much appeareth from Josh 1.5 compared with Heb. 13.5 4. Christs promises would be looked on as sure and infallible being not onely promised by him who cannot lie but most gravely asserted for our confirmation And we ought to be humbled for our infidelity which so readily mistrust him and to admire his indulgent condescendencie to satisfie our weaknesse Therefore Christ prefixeth to this promise verily verily I say unto you a grave and vehement asseveration putting the matter beyond all doubt and controversie Not that this maketh the promise any surer on his part but that our weaknesse and unbelief needeth it and he condescends unto it and having given this assurance expects absolute and entire credit to what he saith 5. The sight of Christs glory is the great encouragement and ground of beleevers confirmation as being all for them and their good and letting them see what excellency there is in him to be relied upon Therefore is there a promise of Nathaneels confirmation by seeing more of Christs glory 6. Christ our Mediator is approved from heaven and he by whom heaven formerly shut against sinners is opened for it is a part of Christs glory that heaven is open with relation to him testifying an approbation of him and his acceptance for him and his 7. It doth also illustrate Christs glory and further confirme beleevers faith that Christ is Lord of Angels even in his state of humiliation and hath them ready at his call as he or his people shall need their service for it is also promised they shall see the Angels of God ascending and descending upon the Son of man or moving from earth to heaven and from heaven to earth as he required 8. All this glory of Christ is further comfortable when he is found dwelling in our nature with it yea and delighting in this his condescendence and to be our kinsman for it is promised they should see all this upon the Sonne of man shewing that the Son of God was also the Sonne of man and that he delighted to be so and therefore doth so often take this title to himself CHAP. II. IN his Chapter we have First a miracle wrought by Christ in Cana of Galilee in turning water into wine the occasion working and manifestation whereof with Johns observation upon it are recorded to ver 12. Next Christs removal to Capernaum and his short abode there ver 12. Thirdly his going to Jerusasalem with his purging of the temple there and
not yet come importeth that it would come yea and that he had been waiting for it and thinking on the matter before she spake 7. Even when Christ is about to manifest himself yet our time wherein we would have him work and his time wherein he will work are often very different We are hasty and would be through straits without any humbling exercise and trial of graces But Christ looks on these fruit as better then simple out-gate and our presuming to prescribe to him is matter of reproof for mine hour is not yet come saith he reproving Mary who would have had an out-gate already 8. Whatever our desires be under wants yet Christ will not manifest his help when it would please us best but when his glory in working may be best seen and particularly when our emptinesse without his help is most sensibly seen for when wine began to be scant as the words will beare and was sparingly distributed was the fittest time in Maries account for keeping the Bridegroomes credit and hiding the want but Christs hour was not come till the want was better known and felt and by his so doing he looks more to the setting forth of his own glory then to saving the credit of a creature Ver. 5. His mother saith unto the servants Whatsoever he sayth unto you do it Secondly by way of preparation to the miracle Maries part with the servants is recorded She taking with the reproof and being humbled and yet gathering hope from what he said directeth the servants to give simple and absolute obedience to Christs directions that so they might not fall in her fault and he might do the work Whence learn 1. As we are not to think of Mary above what is meet so we are not to run on another extremity in not thinking reverently of her and as becometh for John notwithstanding of Christs sharp word calleth her Christs mother still 2. It is an evidence of a truly gracious heart and of one that sinneth of ignorance or infirmity and not of pride or obstinacie that it taketh with a reproof from Christ and humbly submitteth to it for so doth Mary in not answering again though sharply reproved 3. As Christ by reproving his peoples faults taketh not away ground of hope that he will do them good So it is the mark of one who taketh kindly with a reproof that their humility hindereth them not to take advantage and grip to any thing that may give hope whereas proud discouragement is ready under a pretence of humility to cast away all ground of hope when it is reproved for humbled Mary her speech to the servants importeth that she gathered from Christs word some ground of hope which she laid hold on 4. Such do take rightly with a reproof and do prove that they are bettered by it who do labour to prevent the ill they have fallen in in others as well as in themselves for so doth Maries direction to the servants teach that she would have them humble and submissive and not to prescribe 5. Christs commands ought to be the rule of our actions to which we ought to give simple implicit and absolute obedience without questioning or murmuring and the best way to come speed at Christs hands is to give him all his will by submission especially in things outward and in the time manner and measure of giving spiritual things also providing that in things outward we do not pretend to submission onely out of designe to get our will And in things spirituall that our submission flow not from carelesse security and produce not negligence in the use of meanes but that it be a fruit of faith and humility and a guard to keep the heart from fretting when it hath done duty This subjection and submission is held forth in Maries direction Whatsoever he saith unto you do it Verse 6. And there were set there sixe water-pots of stone after the manner of the purifying of the Jewes containing two or three firkings apiece 7. Jesus saith unto them Fill the water-pots with water and they filled them up to the brim 8. And he saith unto them Draw out now and beare unto the governour of the feast And they bare it Thirdly John recordeth Christs part with the servants which is contained in two directions given by Christ and their obedience The first is to fill up some great vessels used by them for holding of water for purifying themselves with water which they did And this was by way of preparation to the miracle The second is to draw out and carry this wine to the governour of the feast whose skill was best and his senses most entire which they also obey And this direction presupposeth the miracle wrought by his secret power and their obedience maketh way to the manifesting of it Doctrine 1. This manner of the purifying of the Jewes for which they had the water-pots to have water still in readinesse whether it be understood of purifications enjoyned by the Law or of the multiplyed washings brought in among them by tradition Mark 7.3 4 c. doth teach That Apostates and such as have lost the life of Religion may yet be unwilling to quit all shew of Religion but may hold up external ceremonies yea may be ready then to multiply them most as quieting any thing of a natural conscience that is left and as being very easie and craving no inward exercise of the heart for so was the manner of the Jewes in their declining times 2. It is not in vaine to wait for any thing Christ giveth hope of by his Word for he will make it good in due time As here the want of wine is supplyed by miracle of which he gave some hope by his speech to his mother 3. Christ doth not deceive people in the good turnes he doth for them but they are all real and every circumstance of them being marked doth confirme the same and set out his glory Therefore are the circumstances so narrowly marked to set out his glory in proving that there was no deceit in the miracle the water-pots and not hogsheds where wine dregs might have given some relish to water do prove there was no jugglery their matter being of stone not capable of the sent of former liquor confirmeth the same their great capacity prevented suspition of stealing in of wine which might have been suspected of lesser vessels his employing of the servants and not his disciples takes off any suspition of collusion his sending it to the Ruler or orderer of the feast without so much as tasting it himself shewed how certain he was of the thing 4. Where ever Christ cometh he is worthy of his own roome and doth liberally recompence any entertainment he or his receive from any for whether his presence and his disciples being beyond the number of guests expected occasioned the want or not yet he payed his dinner well with abundance of wine in six water pots containing two or three
firkins apiece 5. Miracles wrought by Christ for confirming his doctrine were such works as were useful and profitable to men such as this here Whereby he would condemn such as boast of idle and uselesse miracles serving for no profit which favour not of Christ not of power from him nor of his doctrine to be confirmed by them And by this also he would prove himself to be the merciful Saviour of sinners in that he manifests himself to be God by these works and the like when he might have proved it by sad judgments on sinners 6. It is no difficultie for Christ to work the greatest work he pleaseth and to make a change from worse to better for this miracle is wrought immediately by his Godhead without so much as a word only he bids them fill water and draw wine 7. Christ in his deepest humiliation and abasement is full of Majestie and he knoweth how to get instruments to do him service when he pleaseth yea he can bow their hearts who in appearance know nothing of him to be foot and hand for his work for being in the forme of a servant yet these servants who knew him not as would seem obey all his directions how uselesse like soever they seemed to be Verse 9. When the Ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governour of the feast called the bridegroom 10. And saith unto him every man at the beginning doth set forth good wine And when men have well drunk then that which is worse but thou hast kept the good wine until now Fourthly John recordeth the Ruler of the feasts part whereby the miracle was manifested he wondering at the goodnesse of the wine and not knowing whence it was calleth for the bridegroom and ascribeth this provision to his prudence rather as may be conceived then to his parsimony which was not ordinary at such occasions with which we are to conceive that the servants who knew the matter as is said here did make the miracle manifest as appeareth from v. 11. What the Ruler saith of giving of wine to men who have well drunk is to be understood not of excesse but of drinking to satisfaction However it is but a simple narration without an approbation on Christ or his pen-mans part Nor did Christ by affording so much good wine to them who had already drunk so much give any evidence of his allowance of intemperance for he had another end in it v. 11. And besides all the creatures which men daily consume by excesse are his gift by common Providence to which mens excesse and abuse cannot be imputed But it is a mans dutie to look on Christs liberality as a trial to his sobriety Doct. 1. Christs works when they are rightly considered will be found worthy of commendation and albeit the worker were not known yet they will commend themselves for the Ruler commendeth the wine when he knew not whence it was 2. In a miraculous transubstantiation or change of one substance into another sense will be judge and bear witnesse to it for the Ruler having tasted the water that was made wine findeth by his taste that it is wine 3. Ignorance of Christs hand in a work makes men to ascribe it to others and so take Christs glory from him for the Ruler called the Bridegroom and ascribed it to him 4. In the comparison which the Governour of the feast maketh betwixt other mens way and the Bridegrooms which was indeed Christs work we have a fit resemblance betwixt the fashion of the world and Satan and Christs way They set out their best commodities first but worse come after but Christ in his dealing may begin more harshly but he is still the longer the better Verse 11. This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples beleeved on him This History is closed with Johns observation upon the miracle that for order it was the first that the place was Cana of Galilee that the fruit of it was the setting forth of the glory of his Godhead and confirming his disciples in their faith in him Whence learn 1. Christ did begin to work miracles not in his infancie nor in the time of his private life but when he entred to his Ministry and to publish his doctrine which his miracles were to confirme for John saith not only this was the first miracle he did in Cana though that was true but. This beginning of miracles did Jesus as being simply the first 2. Christ doth not choose persons or places for manifesting himself in or to them as men or carnal reason would judge nor will he stand to manifest his glory in an obscure place and by so doing make it famous therefore it is again marked that he did this in Cana of Galilee now made famous of an obscure village by his working 3. Christs glory is his supreme end in all his working to which all other ends and effects must be subordinate for he did this and manifested forth his glory 4. The end of Christs miracles was to set forth his own proper glory of his Godhead as principal Agent of them though his Manhood sometime concurred as a Minister in the work for he manifested forth his glory as doing this by his own power whereas Prophets and Apostles were but instruments in what was done by them 5. It is a part of Gods glory that he only can work a true miracle and neither Satan not any instrument by their own power for in this miracle he manifested his glory proper to him as God 6. One work and miracle of Christ doth set forth his glory much being well considered for by this one he manifested forth his glory for in it shined the glory of his Omnipotencie and of his Liberality by it he declared that he is a Supplier of wants whetever he cometh that he can bring excellent things out of that which is naughtie that he can make things more comfortable then they are in their own nature that it is he who turnes water into wine and sorrow into joy that he made that change betwixt water and wine in a moment which nature doth but in a year by making water to fructifie the viâ—e 7 Such as have believed in Christ will be needing daily confirmation of faith and will get it And such as have got good by his Word and believed it shall also finde confirmation from his working for his disciples who were already called chap. 1. get new confirmation and believed on him 8. A right sight of Christ in his glory and properties is a notable help to faith and calleth for it at our hands whereas narrow thoughts of him feeds unbelief for he manifested forth his glory and his disciples believed 9. Beside the common use of Christs works and benefits which the world gets it is the priviledge of disciples
not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as
institution the Sabbath and some extraordinary feast fell to be on one day they did observe it the more solemnly as their practice in this case maketh evident and this should point out our duty unto us Ver. 32. Then came the Souldiers and brake the legs of the first and of the other which was crucified with him 33. But when they came to Jesus and saw that he was dead already they brake not his legs 34. But one of the Souldiers with a speare pierced his side and forthwith came there out blood and water In these verses we have the Souldiers part contributing to clear this truth and accomplish prophecies They upon Pilates granting this desire and commanding of them both which are to be supposed here do execute what the Jewes desired upon the other two v. 32. But finding Christ already dead they do not break his bones v. 33. but one of them will make all sure by thrusting a speare into his side and searching for life at the well-head thereof and accordingly there came out blood out of his heart and water from about it proving that he was really dead v. 34. In all which the Lord had an over-ruling hand to see to the accomplishment of prophecies as is after cleared Whence learn 1. All things outward may come alike to all and however men may be in different conditions before God yet he may let their outward lot be equal for here albeit as the rest observe there was great difference betwixt these two the one being penitent and the other not yet they are alike handled they came and brake the legs of the first and of the other which was crucified with him 2. Albeit where the Lord pardons sinne there remains no satisfactory punishment to be payed by the sinner to justice yet the Lord may see it fit to pursue pardoned men with rods for their own exercise and the instruction of others for albeit the one was pardoned yet he not only suffered death but his legs were broken 3. Christ our Lord was not only nailed to the crosse but did really die and give up the ghost to satisfie divine justice for of this the Souldiers were witnesses who when they came to Jesus they saw that he was dead already And that he was so soon dead before the other two doth not only evidence that he having death at his command might die when he listed and when he had done his work But also that he had more upon him then any of them and therefore was the sooner dispatched by death and taken away as a prisoner 4. No opposition will make void the purposes of God but opposition and difficulties in the way of what he hath purposed are let forth for this very end that he may manifest the immutability of his counsel for albeit the Jewes desire Pilates command and the Souldiers intentions concurred to break his bones And albeit there was great hazard that they should execute it having broken the legs of these on every side of him nor was there any great ground to expect that these bloody souldiers would not exerce their cruelty upon him though dead as they did in piercing of his side Yet seeing God had determined the contrary they are impeded they brake not his legs 5. The Lord needs not miraculous waies and actings whereby to fulfill his purposes But he may bring about his especial providences and purposes in a very common way and in the ordinary actions of men for this purpose of God is fulfilled of their own free accord upon a clear and rational ground when they saw that he was dead already they brake not his legs 6. Albeit Christ over-ruled his enemies that they should not make void his purposes Yet no cruelty was omitted toward Christ dead or alive which might testifie the great desert of our sins nor was there any needful evidence wanting which might make clear the truth of his death for But one of the Souldiers with a spear pierced his side c. Albeit they were over-ruled that they should not break his legs yet they cease not to exercise cruelty upon his dead body and they put the truth of his death out of contraversie 7. That Christs side was thus pierced may point out unto us how deeply he was wounded for our sins and that as his side was pierced and a passage opened to his heart so by his suffering we may look into his heart wounded with love to us and pouring out it selfe for us and That as an hole was made in Adams side to take out a wife so a hole was made in his side to take in his beloved bride to his heart All this may we gather from this that one of the Souldiers with a spear pierced his side 8. That water and blood came out at this wound it serveth not only to confirme that he was really dead the spear piercing his heart and drawing out the blood thereof and the water that was about his heart to refresh it But it may further point out that it is he who came by water and blood 1 John 5.6 and that from the merit and efficacy of his death there floweth out water to regenerate and wash us from our uncleannesse and blood for obtaining remission and for sprinkling and quieting of the conscience Verse 35. And he that saw it bare record and his record is true and he knoweth that he saith true that ye might beleeve 36. For these things were done that the Scripture should be fulfilled A bone of him should not be broken 37. And againe another Scripture saith They shall look on him whom they pierced In these verses we have Johns part in this businesse who 1. Bears witnesse of the certainty of his death and of the truth of these proceedings confirming the same for confirmation of the faith of others v. 35. 2. He clears these proceedings of the Souldiers by comparing the same with Scripture shewing how they were accomplished thereby And particularly that their not breaking his bones was an accomplishment of the truth of that type of the passeover Exod. 12.46 Num. 9.12 and that the promise made to all the godly Psal 34.20 was eminently accomplished in him And that their piercing of his side was agreeable to that prediction Zecb 12.10 wherein it is foretold that the Messiah was to be pierced which is all that John points at here though there it be further intimate that they or the Jewes of whom the Prophet is speaking pierced him their malice and cruelty being the chief wheel that moved in this matter and set Pilate and the souldiers on work and therefore the Jewes are said to crucifie him by the Souldiers hands as Act. 2.36 There is also further intimate in that prediction a promise of the conversion of these who thus pierced him the full accomplishment whereof is yet to come and this imports further that he was not only pierced by their cruel persecuting of him but by and for their sinnes