In the first part of the Chapter John asserteth the di­vinity of christ, v. 1, 2. and confirmeth his assertion, and proveth his subsistence, and manifestation of himself to the world before his incarnation, v. 3, 4, 5. Then, to make way for the doctrine of his manifestation in the flesh, he begins with the sending of John the Baptist, his forerunner, v. 6.7. By occasion of whom he describeth yet more of Christ, his excellency and dignity in his ma­nifestations, and offices, to v. 14. And in the last place, he describeth his incarnation, and proveth that he became God and man in one person. ver. 14.

In this verse the Godhead of Christ is asserted, and confirmed from his eternity, from his coexistence and society with the Father, and by expre [...]s assertion declaring him to be true God, one in essence with the Father, and the holy Ghost, Doctr. 1. Christ is called the Word both here, and ver. 14. and 1 John 1.1. and 5.7. Rev. 19.13. and elsewhere; not only because he is the chief subject of the written Word or Scripture; being the promise made and often repeated in the Old Testament, He in whom all the promises are Yea and Amen, the substance and truth of all the Law-types and shadowes, the end of the Law, and kernel of the Gospel. But further, because as a word is a mean of revealing a mans mind to others; so Christ hath revealed the Father in his own person, being the brightnsse of his glory and the expresse image of his person, Heb. 1.3. so that God is to be ta­ken up, and is savingly known onely as he hath revealed himself in Christ; And in his office, as he is the wis­dome of the Father, Prov. 8.12, 22, 23. and knoweth all the Fathers secrets, so he is the Word of the Father, as declaring him, his minde, and will to the Church in all ages, Matth. 11.27. John 1 18. 2. As Christ in his person, natures and offices, is the great Theame of the Gospel, and ought to be the matter of our studie; so particularly it is needful that beleevers do know, and take him up as God; Not onely that they may avoid errours concerning his person, but, That they may see how little need he had of the son of men, whom yet he came to seek and save for their own good, not to receive from them, but to give unto them; That their faith may be led through the vaile of his flesh, to this rock of his God head, where it will get sure sooting in his essence and attributes, against all assaults; That the ig­nominy of his Crosse may not obscure his glory, but they may have high and honourable thoughts of their humbled Lord in his lowest estate; That they may see the infinite worth that is in his sufferings, to satisfie justice, and to expiate sin, considering the dignity of his person; And, That this may teach them rightly to receive his doctrine, and not to be ashamed of his truth, and the profession of his Name, or to suffer for him, who is so excellent a Lord: for these (among o­ther) reasons, doth John begin this Gospel, with so sublime a description of the Godhead of Christ. 3 The Godhead of Christ doth appear in his being eternal; and that he had his proper, and perfect subsistence; not onely before his incarnation, but before the first point of time, wherein God began to create all things; for, In the beginning was the Word: He doth not say as Moses, Gen. 1.1. (whom he imitates in this beginning of his Gospel) In the beginning God created the Word; but, in the beginning, when all things created got a begining, the Word was, and did actually subsist. He thus descri­beth his eternity, that he was in the begining, because there is nothing before the first period of times begin­ning, but eternity; and because our shallow conceptions can follow eternity no farther, but onely over the bor­der of time. 4. Christ as God, is a person distinct from the Father, yet undivided and unseparable from the Fa­ther in his essence, with whom he eternally coexists; and this is another evidence of his Godhead; for the Word was with God; where the word in the Original ren­dered [Page 3] God, with the Article, is taken personally, for the Father (as is also cleared. 1 John. 1.2.) signifying that he is one person, and the Father another with whom he was; As also that, notwithstanding the distinction of the Persons, yet he is inseparably with the Father, in the same essence and nature, being in (as well as with) the Father, and the Father in him John 14.10, 11. and e­ternally with him; so that the Father is never with­out him, John 17 5. 5. However men may take li­berty to carp at these proofs of Christs Godhead, al­leadging from his incarnation, that he was but man, or that there being but one God, the simplicity of the Di­vine essence cannot admit of plurality of persons, or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he; or whatsoever else unstable and deluded men may pretend; Yet the Holy Ghost puts the Godhead of Christ, his equality, and unity in essence with the Father out of all controversie, & would have it out of doubt in the hearts of believers, and all their reasonings in this supernatural mystery subjected to the revealed Word, which saith, and the Word was God: Where the Greek word signifying God, without the Article, is taken essentially, for the Divine nature, signifying, that as the Son is a distinct person from the Father, so he is one God with him, in the same indivisible nature and essence, communicate unto him from the Father, and with him to the holy Spirit; so that their name, nature, properties, glorie, and working are one.

John doth here repeat and conjoyne the two first as­sertions concerning the eternity and coexistence of the Son with the Father; which is no idle repetition, but teacheth, 1. How little able we are to comprehend this great mystery, which we can but take in by little and little, and must put that together, as children do letters, syllables, and words, till we attaine a more full under­standing thereof, for our comfort and salvation; There­fore doth John repeat and conjoyne these two parts of the description. 2. The knowledge of Christ as God, is a truth to be much and often inculcate upon belie­vers, and which they ought to study again and again, and dwell upon, as having more in it then will be seene at first view; and when they have found most in it, yet there is infinitely more to be found in that inexhau­stible fountain; for, so much also doth this repetition teach. 3. It is but a robbing of Christ of his glory, to attribute unto him the name of God under any notion, or acknowledge any glory to belong unto him; unlesse his subsistence from all eternity, and his eternal God­head, one in essence, with, and a distinct person from the Father, be acknowledged; for John repeats and conjoynes his eternity with the other, The same was in the beginning with God, to shew that this assertion of his eternity is to be joyned with all the rest; and that from all eternity he was God with the Father, one in essence, and a distinct person. 4. Christ who is God over all, blessed for ever, Amen, was in himself perfect­ly blessed, and infinitely happy and glorious from all e­ternity with his Father, before the world was made; Which he needed not to make, but onely it pleased him so to do, that he might let his glory shine therein, and communicate of his fulnesse thereunto; and especially to the children of men; for, so much also doth this as­sertion, that he was in the beginning with God, before he made all things, ver. 3. import, as is also expounded, Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to be­lievers; that so they may read all that tender-heartedness, these bowels of compassion, that mercifulnesse and sym­pathy which is in him, to be not a mans onely, and in our kinsman; but in him who is also the eternal God, whose thoughts and purposes are eternal and immuta­ble like himself; so much also may this repeated asser­tion teach us, The same was in the beginning, by re­peating whereof he puts us in minde to study it often, that we may reap more and more of the comforts there­of. 6. The Sons coexistence with the Father, is also a matter seriously to be considered by beleevers, where­in they may see the deep wisdome and rich love of God, who hath found a way of reconciliation of lost man, by the same in nature and essence who is the party offend­ed; and that the unity of the Divine essence, and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him; Wherein also believers, who have fled to Christ for refuge, may not onely finde him to be true God, able to supply all wants, and to save to the utter­most; but may also finde the Father in the Mediatour, as being one in essence with him, 2 Cor. 5.19. and so, what he willeth, the Father also willeth; This also the repetition of his being with God may teach us, and that we should study it, till we draw these or the like encou­ragements from it. ver 3.

John having asserted the Godhead of Christ, as coeter­nal & coessential with the Father, he proceeds to prove the same yet farther by effects of his Divine attributes mani­fested in time, wherby he proves his subsistence before his incarnation, from several steps of his manifestation of himself to the world from the beginning thereof. The first step of this manifestation, and proof of his God­head, was in the creation of all things at the beginning, which is so universally ascribed unto Christ, as nothing created is excepted, from being his handy-work. Do­ctrine 1. The world and all things therein are not e­ternal, but had a beginning, and were made by God, for this truth which is undeniable to right reason, is here made clear by revelation, all things were made. 2. Creation is an act of Divine power; and it is a proof of Christs Godhead, that he is the Creator of all things visible and invisible, and that all the creatures owe their very being to Christ the Son of God; for, All things were made by him, Col. 1.16. Heb. 1.2. They were made by him, as working from the Father, the Father creating by him, the order of working follow­ing the order of subsistence of the Divine persons. 3. Christ is clearly excluded from being of the num­ber of creatures, in that he is not an instrument, but a [Page 4] co-worker with the Father and Spirit in the work of creation, and that not of some creatures onely, but of all things that have a being by creation; So much doth Johns amplification inculcate, and without him was nothing made that was made: Where without him as a Creator doth not seclude the rest of the persons, who are with him, in their order of operation, in that work, but clearly secludeth him from being a creature, or any thing that was made. 4. It is useful and profi­table for believers to read the Godhead of Christ as shining in the creation of all things, by his omnipotent power; Wherein they may read a ground of interest to go to him as his own creatures, when other relati­ons are obscured, as Psal. 119 73. They may see om­nipotent power, able to produce what they need, of ve­ry nothing, Rom. 4.17. and able to make a new work of creation in their regeneration, 2 Cor. 4.6. Ephes. 2.10. And, They may see all creatures at his command who made them, and that they who are his servants, and under his protection, need not fear any creatures, Isa. 51.12, 13. for these, among other causes, doth John point forth the Divinity of Christ, as shining in this glasse and mirrour, all things were made by him, &c.

A further manifestation of Christ, and proof of his Godhead and subsistence before his incarnation, appear­ed in his communicating of further excellency to some creatures then their bare being; as life to all living creatures, which was derived from him, and preserved by him. And unto man, with his natural life, the light of reason and understanding also; together with holi­nesse, and the image of God, which was implanted in him at first. Doct. 1. It doth set forth the glory of Christ, and is a proof of his Godhead, that all creatures that live, have and hold their life of him not as an in­strument, but as the fountaine from whence their life floweth, and is preserved; for, in him was life, Not onely hath he life in himself essentially from the Father, John 5.26. but the life of all living creatures, was in him, as in the fountaine cause, as the streame is in the fountaine, and the rayes of light in the Sun: and in him still as the preserver when it is given, as the foun­taine constantly feeds the stream, that it dry not up; for in him we live, Acts 17.28. and, he upholdeth all things, Heb. 1.3. 2. Believers ought to study the God­head of Christ their head, as shining in his giving life to all living creatures, and their having their life still in him; That when they shall observe such variety of living things from the least to the greatest, fed by that fountaine, they may come confidently to him for life and quickning, as to him who can create life, can re­store a soul, and quicken a dead piece of clay: That they may not be discouraged by their basenesse when they come to him, who disdains not to communicate life to the basest worme, and smallest midge, that they may hold their spiritual life of him, and by abiding in him, in whom life still is, even when they get it; and, that they may not fear the decay of their life, when they dwell in him, in whom the inexhaustible fountaine of life is, who preserveth and continueth the life of all creatures. So much doth this proof of Christs God­head teach, in him was life. 3. In the creation man was exalted not onely above lifelesse creatures, by ha­ving life, but above all creatures, except Angels, by be­ing endowed with a reasonable soul, and a faculty of understanding, and with the image of God, consisting in the lightsome and sweet estate of clear knowledge in the understanding, of holinesse and righteousnesse in the will, and of peace, joy and comfort in the affections, for, the life was not onely the life, though man have life, but the light of men, he was endowed with a life of light. 4. The reasonable soul of man, and the image of God, wherein he was at first created, was Christs gift, not as Mediatour (which office he did enter upon but after the fall) but as the Son of God, working with, and from the Father; By which work his Godhead is proven, the rayes of his glory shining so brightly in the making of man, that little world, and especially of his most no­ble part, the soul, that none can consider themselves rightly, but they will see a finger of God in that work; for, this is another proof of his Divinty, the life, or the Son of God, the fountain and preserver of life in living creatures was the light of men, or their life of light was from him as the fountain and preserver, as was before said of life. 5. Christ the Son of God, by creating man after his own image, and enduing him with a reasonable soul, hath not onely laid obligations upon him, not to employ these noble endowments a­gainst their Maker: But he hath also given an especial pledge of his own respect to mankind, and a proof of his power, as Mediatour, to restore that image of God, which he at first implanted in him; As also of his in­finite and perfect knowledge of all things for his peo­ples good; and of that life of light, and felicity, which he enjoyeth in himself with the Father and holy Spirit, to the sight and fruition whereof he will at last bring beleevers, in such a measure as finite man can be capa­ble of; for, therefore is this proof of his Divinity held forth by John, for the instruction and comfort of be­leevers.

A further proof of Christs Godhead, and of his sub­sistence and manifestation of himself before his incar­nation, is taken from his dealing with man after the fall. He who is light in himself, and the fountain of light in man, did by divers means shine in mans under­standing, and before man, now darkned by his fall; but was not entertained nor taken up as becometh: This is chiefly to be understood of the sparkles of the light of nature shining in the darkened minde of man, Rom. 2.15. And of Christs shining in the view of all men in the works of creation, holding forth his eternal power and Godhead with the Father, Rom. 1.20. though na­tures light could not by these meanes take him up, nor acknowledge him: Not secluding also (as is cleared from ver. 10, 11. where this subject is enlarged) his shining in the Church in all ages, after the fall of man to his incarnation, (as well as after it) as God and Me­diatour, by Divine revelation, types and shadows, and other means: In which respect though some did ac­knowledge [Page 5] him as God and Mediatour, yet no man was able so to do (as at no time else) by the strength or light of nature, and very few did acknowledge him at all (considering their natural darknesse) in the predictions and types pointing him out. Doct. 1. Man is fallen from that life of light and comfort whereinto he was created, and is become a dark masse of sin and misery, darkened in his minde with ignorance and abominable errours and mistakes, and in his will and affections, with vices and lusts, and liable to a dark estate of discomfort, and sorrow; for, so is supposed here, that he is not only dark, but darknesse, being wholly deprived of that light of the image of God, and over clouded with thick darknesse. 2 The Son of God did not cease in all a­ges, by sundry rayes and beames, and means, and instru­ments, to communicate himself to fallen man; But did manifest himself unto all mankind by the light of nature, holding out some sparkles of light concerning a Deity, and some principles of justice and moral ver­tue; and by the works of creation and providence: And to his Church, by Divine revelation did hold forth his person and office: All which do prove him to be God subsisting before his incarnation, and do manifest his self-sufficiency that doth communicate himself to man now fallen from him: As also his love and pity to his own, that would thus follow them; And do prove that he exercised his office of Mediator before his incarnation; for it is a proof of Christs Godhead, and manifestation to the world in former ages, that the light, or, Christ the enlightner of mankind, shineth in darknesse; And he saith, shineth, in the present time, because Christs manifestation of himself doth not cease in all ages and times, though the way of it to his Church be changed by his incarnation; And because his manifestations under the Gospel are but the same continu­ed thing that was formerly, though in a different way. 3. What ever light men have by nature, or may gather from the book of creation; Yet such is the power of darknesse in mans nature, that all who are left to these means do not receive that light, so as to let it shine through them to direct their actions, but do captivate it in unrighteousnesse, Rom. 1.18, Nor do they take up that light which they have and use, to be from God, but become proud of it, as if it were their own; nor do they take up God as manifesting himself in the works of creation, but became vain in their ima­ginations, and darken their own foolish heart more and more; far lesse do they discerne the Son of God equal with the Father, nor can they discerne him as the true remedy of sin thereby; for, the darknesse comprehended not the light that shineth in darknesse. 4. No man at any time, by the light and strength of nature, can t [...]ke up, or savingly embrace Christ as God, and Mediator, whatever outward means he have: And particularly, before his incarnation; many to whom he was revealed in promises, and types, did not look so far as to him who was to be incarnate; but did rest upon these sha­dows, as if they had been the mean appointed for re­medy of their misery; which fault is not to be attri­buted to his dimnesse, who was clearly revealed, though under a vaile, but to mens own darknesse; for, of these also it was true, the light shineth in darknesse, and the darknesse comprehendeth it not. And the point is of ge­neral verity in all ages where this light shineth at any time, though the order of the Narration (it being spo­ken before the sending of John the Baptist) lead us to understand it of the Church before his Incarnation.

In the next branch of the first part of the Chapter, John having spoken of the manifestation of Christ before his incarnation, and how it did not suffice; he cometh to his more clear manifestation under the Go­spel, and beginneth (as the rest of the Evangelists, and because of that Prophecie, Mal. 4.5.) at John the Bap­tist, his forerunner, and by occasion of him, speaks yet more of Christ. Concerning this forerunner we have here held out, his calling, his name, and the ends of his calling and office, which were to point out and bear testimony concerning Christ, that men might be drawn to saith in him Doct. 1. A special mean and way whereby Christ shineth to the world, and helpeth the world to know him, is the Ministry of men; whereby he condescendeth to our weaknesse, who could not endure more glorious instruments; he trieth our obedience, and acknowledgment of his authority in the weak messen­gers; and he maketh manifest that the excellency of the power whereby they do so great things, is of him; Therefore doth he bring in Johns Ministry, as a par­ticular mean whereby he shined. 2. Ministers of Christ must not run unsent, but ought to have a calling from God, either extraordinary (in extraordinary times and cases) or ordinary; as being that which will afford them matter of courage in undertaking their work, of comfort under difficulties, and of hope of successe; for, so John was a man sent from God; to wit, in an extraordinary way, as Christs forerunner. 3. Albeit an unregenerate man may be a lawful Minister, yet they will in a most lively way proclaime that geace of God bringing salvation, who have themselves obtained grace and favour by it: And it is a sweet thing, when men prove answerable to these names and titles which Scri­pture giveth them, because of their Christian profes­sion; for, this forerunners name was John, a name gi­ven by the Angel, without the consent of friends, Luke 1.13.59, 60. &c. which in the Hebrew signifieth, one that had obtained grace and favour, or, one to whom the Lord had been gracious that he might actively pro­claime the same to others, and a name to which Johns carriage was answerable. He was one, in giving of whom the Lord shewed himself gracious to his parents, Luke 1.13. One, to whom the Lord was gracious, in sanctifying of him from his mothers womb, and in ma­king of him faithful and successeful in his Ministry, Luke 1.15, 16, 17, 77, 78. 4. The chief and special end of a Ministry, is, to point out Christ in his excel­lencies and usefulnesse to lost men, to declare him in his person, offices and benefits, how he should be be­beleeved in, served or suffered for; John came to beare witnesse of the light, or of Christ in his glorious ex­cellency, and as he is the light of dark man, in his com­forts and directions. 5. Faithful Ministers are to [Page 6] preach Christ as his witnesses, with plainesse, with fide­lity in not adding or diminishing, with boldnesse and constancy; and as men by whom Christ (who nee [...]s not any testimony from men) doth temper and fit his light to our capacity, and who will be witnesses one day against them who do not receive their doctrine; for, the same came for a witnesse to beare witnesse of the light. 6. The end and scope of a Ministers witnes­sing and preaching is, and should be, to bring self-con­demned sinne [...]s to beleeve in Christ; his preaching of the Law and wrath is in order to that, and to bring men to see their need of Christ, and should be joyned with the doctrine of the Gospel; His preaching of the do­ctrine of sanctification and holinesse should be joyned with the doctrine of faith in Christ, from whom vertue floweth, for that end: And faithful Ministers should not be content that their excellent gifts lead men to esteeme of themselves; but it should be their endea­vour to lead men unto Christ; for, albeit John did threaten sharply, and call them a generation of Vipers, and did presse repentance and renovation hard; yet the same came for a witnesse, that men through him (or by his Ministry and his leading them not to rest or doat upon himself) might beleeve. 7. No man is se­cluded from being allowed to beleeve in Christ, who hath the ofter, but every one of whatsoever condition or quality, who heareth the Gospel, is bound to make this use of it, following the due order appointed for sinners to come to Christ; And particularly, under the Gospel, Christ is to be held forth as the common refuge of all his people of whatsoever kindred or Nation; for, John came for a witnesse that all men might beleeve, not that all, even of Judaea, heard John, but that all who heard, were thus obliged, and all indifferently of any na­tion, were now allowed to come to Christ.

The particular testimonies of this witnesse are inter­mitted till ver. 15. &c. And before John comes to speak of Christs further shining and manifesting himself, by taking on our nature; he takes occasion from what hath been said of John the Baptist, to speak some more of Christs excellencie, his manifestations and offices; first, with relation to John the Baptist, v 8, 9. Next, in refe­rence to his ill entertainment in the world and visible Church, v. 10, 11. Thirdly, in relation to those who did receive, and embrace him. v. 12, 13.

In these verses, because many doated on John the Baptist, and some were suspitious that he might be the Messiah, Luke 3.15. Therefore John holds forth Christs excelleny as far above John the Baptist, in his manife­stations of himself; he being that true Original light, who enlightens all mankinde with the light of reason and understanding, and who is the author of gracious illumination in every one who obtain that mercy; and John being but a witnesse, to point out that light. Doct. 1. It is a weaknesse incident to men, to doat, and to have over-weaning thoughts of excellent instruments, and to give them more then is their due, which would be prevented and corrected; for, there is need to clear that John was not that light, or the Messiah the fountain of light, though he was a burning and shining light, be­ing enlightned by him, John 5.35. 2 The highest ho­nour of a Minister, is, to be appointed a proclaimer of Christs excellency, and an instrument to hold forth Christs light, and administer the outward Ordinance, leaving the blessing to be conferred by Christ: And this honour is no more to be denied to them, then what is Christs due is to be ascribed to them; for, John was sent to bear witnesse of that light. 3. Christ is light by nature and of himself, not by participation onely, as creatures are; And whatsoever is said of him as a light, is truly and really in him, and whatsoever is borrowed from the creatures to set out his excellency, is in him really and truly, and they are but shadows compared with him; for, that was the true light, saith he, not that John was a false light, but he was light by nature, John a star and candle, borrowing light, and lighted from him; What is said of the light of truth in him, against error, of comfort against trouble, of remission, of re­conciliation, &c. is really and truly to be found in him, and in him onely; and all the excellency we finde in light for the good of creatures, is far more eminently and truly to be found in him for the good of souls. 4. The efficacie and vertue of Christ, the light of his people, is, such, as he cannot onely shine on them and make them discernable, as the Sun doth on inferiour creatures, but he can shine through them, and make them to be enlightned themselves; This Sun shining can give an eye to what he shineth on; for, the true light lighteth, &c. 5. All the light that men have, is borrowed from Christ; All the light of reason and na­ture, that every one hath, and all the light of A [...]ts, Sci­ences, and inventions, are from him; And any light of saving grace, [...]ound knowledge, or true comfort, that a­ny have, it is from him onely; for in all these respects he lighteth every man that cometh into the world; He giveth to all the faculty of reason and understanding; and though every man be not enlightned with grace, nor yet with special gifts and sciences that others have, yet it holds still good, that no man is so enlighned, but he who hath it from him; As when it is said, Psal. 145.14. The Lord upholdeth all that fall, and raiseth up all that be bowed down, the meaning is not, that none who fall, and are bowed down, are let lie so, but all raised up, but that none of these are raised up or upholden, but by him only.

The manifestations and shining of this true light, are here spoken of to aggravate the sin of the world and visible Church, giving him ill entertainment, as a clearer Commentary of what was said, v. 5. As for the world, albeit Christ had made the world, and was still present in it by his power and providence, yet the men of the world did not know him, nor take him up: As for the visible Church of Israel, albeit, beside his com­mon manifestations in the world, he came yet nearer to [Page 7] them; yet the body of them did not receive nor em­brace him. This challenge holds true of the world and of the visible Church in all ages, to whom he draw­eth neer by his Word and Ordinances, though here it be spoken especially with relation to the time before his incarnation, if not also to his coming in person to the Church of Israel, Luke 20.13, 14, 15. Doct. 1. Christ from the creation to his incarnation, was ever in the world as God, (as he also still is) in his essence filling heaven and earth and in his providence preserving and upholding all things, and manifesting himself in variety of dispensations; so universal i [...] the providence of the beleevers head; for, he was in the world. 2. As Christs creating of the world is a manifestation of his glory to be seriously studied, (and therefore is here again re­peated) so his creating of it is sufficient to prove his constant presence in it; it being impossible for the creatures made by him to subsist without him; There­fore it is subjoyned to the former, he was in the world, and the world was made by him, as a proof that he be­hooved to be in it, because he made it. 3. It is the sin of the world, not to know or take notice of Christ in his manifestations; And particularly it is the sin of men without the Church, that they do not acknowledge nor glorifie God, when he manifests his glory to them in the works of creation and providence; for, the world knew him not. 4. God may justly make use of very common favours and means, as sufficient to aggravate the sinne of such as do not acknowledge him; for saith he, he was in the world, and the world was made by him, and the world knew him not, which imports that his making of the world, and his presence in it, was such a manife­station, as might have led them to know, acknowledge, and glorifie him as God, and that they were without excuse, who having these means, did it not, Rom. 1.20. And that the common favour of mens being, and Gods providence about them, doth heighten their sin who do not acknowledge their Maker, Isa 1 3. 5. Besides Christs common interest in all mankind as their Crea­tor, and his special interest in his own elect and convert­ed people; he hath also an interest in a visible Church, and they in him, which no other people have, and that by vertue of a visible Covenant, and election to the ex­ternal priviledges of the Church; for in this respect the body of Israel are his own, or his peculiar people. This interest may give self-condemned sinners a li­berty to go to him, as born in his own house, when o­ther priviledges are obscured from them. 6. Christ e­ven before his incarnation, was present in the Church of Israel, and beside his common and general presence, he drew neerer unto them, in his Word and Ordinances, and types pointing him out as Mediator, till at last he came to them in Person; for, even then, he came to his own. See Acts 7.38. 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people, begins at him, and he is at the pains to seek and come to them first, though he stand in no need of them; for, he came to his own. 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition, as to the particular state of their soul, that such may, and oftentimes do refuse to make Christ and his offer welcome; for, his own re­ceived him not 9. The neerer the relation be be­twixt Christ and his people, and the greater his offer be, the sin of not making use of it is the greater in it self, and he will take the refusall the worse at their hand, as being a despising of his love; for, whereas the world knew him not, v. 10. their sin was greater, that they received him not, when they knew him, and so sinned of contempt: And Christ takes this i [...]l, and ac­counts it a great aggravation of this sin, that they did it, who were his own, and they to whom he came. 10. As the great sin without the Church is ignorance, and not acknowledging, and glorifying of God; so the great sin within the Church, is contempt of Christ, and not embracing of him, nor his offer; for, the world knew him not, but, his own received him not.

Christs excellency and manifestation of himself are here spoken of with relation to these, who, at any time, do embrace his offer made in the Church: His excel­lency herein appeareth, 1. In prevailing with some to make him and his offer welcome, though many reject it. 2. In advancing them to the dignity of Adoption and son-ship, who thus embrace him: And he far­ther clears, how it is that men do receive Christ, to wit, by faith; and, whence it is that any come to beleeve, and so attain to the dignity of sons; even from a prin­ciple of regeneration, which is wrought by no power of the creature, but by God only. Doct. 1. Howsoever many within the visible Church do reject Christ, yet there will still be some to make him welcome. As he never lighteth a candle, but where he hath some lost groat to seek; So he hath excellency, even when ma­ny despise him, to allure hearts, and vertue, not to take a refusal, but to draw his own till they be made willing; for, there are who receive him. 2. Such as make the offer of grace right welcome, do first welcome and re­ceive Christ himself, not contenting themselves with his common gifts, nor yet seeking first after his saving graces, but after himself, that he may work these in them; for, they receive him. 3. Christ is received and made welcome by faith; and all they, who, hearing of the offer made to the Church on Christs part, do out of the sence of their need, embrace, and consent and roll themselves upon Christ thus offered, these have made up an union with him, and are beleevers, though as yet they have not attained to particular assu­rance, which is the fruit of the Spirit of Adoption, E­phes. 1.13, 14. for, they who receive him, are even they that beleeve. 4. Such as rightly beleeve in Christ, ought not to take him up as in their presumption, secu­rity, fear or discouragement they may imagine, but they ought to cleave close to the Word revealing him, and bring all their thoughts of him to the touch-stone thereof, correcting them thereby, and submitting there­unto; for, they beleeve on his Name, or, as he hath revealed himself. 5. As all spiritual priviledges are [Page 8] in Christs hand and disposing; So, albeit we be by na­ture children of wrath, yet he offers reconciliation to such, and whosoever they be that by faith receive him, he conferreth upon them the priviledge to become heirs and co-heirs with himself, and children unto God, with allowance to call him father; And instead of a slavish and worldly spirit, and a spirit of fear and bondage, he giveth them the spirit of enlargement, and of sons, and a disposition sutable to their dignity and high calling in every condition; for, as many (of whatsoever rank or condition) as received him, to them he gave power (or, right, priviledge and dignity) to become the sonnes of God. 6. As it is by faith that we come to the pri­viledge of Adoption, by closing with Christ the onely begotten Son; so when we have beleeved, adoption is still his gift, it being still of grace that he exalts us to that dignity; and when we have done all, the comfort of that dignity must be his work, by sending the spirit of sonnes into our hearts, to loase our bands and elevate our hearts; for, he gave power to become the sons of God. 7. Every one who is adopted to be a son of God, must have a new birth and spiritual being in Christ, by a change of disposition, and qualities of the soul going along with that priviledge, to prove the truth of it; for, these sons of God are borne, to wit, a­gain; By this change they will be led to esteeme high­ly of this dignity, 1 John 3.1. to study conformity with Christ their elder brother, Rom. 8.29. and to performe obedience, whatever they can attain to, with childrens dispositions, out of fear to offend their Father, 1 Pet. 1.14. which are the kindly evidences of adoption. 8. Faith and receiving of Christ is so much the gift of God, as first by regeneration, Christ must make an inward offer, and joyne himself to us, and give us this hand to grip, before we can by faith actively receive him, or set about the work of sanctification by faith; for, all who beleeve on his Name, were born again. 9. The change of man out of nature into grace, is a kind of new birth of the man, in producing whereof there will be some travelling in pain, by it there is brought forth a proportionable new man of grace; spreading it self (though weakly as in the natural man) through the whole man; also a new life, and likenesse to the Father, an appetite after food sutable to that life, and a being sensible of hurt from what is contrary to this life; for, so is imported in that they are borne. 10. Regeneration cometh not by natural generation, or by the dignity of mens race and descent from pious progenitors, for, they were borne not of blood, or of bloods, that is, by descent from their ancestors of many generations, of which the Jewes boasted. 11. Mens freewill, or natural power, is quite dead in the matter of regeneration, its utmost endeavours can contribute nothing to this work; for, they were borne, not of the will, or the strongest inclinations, of the flesh: 12. What­ever singular endowments of learning, wisdome, or va­lour men have, yet none of these do prove regenera­tion, nor can they contribute any thing to such a work; for, they were borne, not of the will of man, or, of fa­mous and vertuous men, as the word in the Origi­nal often signifieth. 13. Regeneration is Gods own work, who employeth his Word as the seed, 1 Pet. 1.23. sendeth his Ministers as instruments to sowe this seed, Gal. 4.19. and who quickeneth this seed by the Spirit, who is the immediate worker of regeneration in order of operation, John 3.6, 8. And so, whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them, and made them to differ from others; for, they were born, not of any thing, but of God.

John cometh here to speak of Christs humanity, his incarnation and manifestation in the flesh, whereby he became God and man in one person; And declareth further, how he abode in our nature on e [...]th, for a sea­son; how the glory of his divinity shined forth even in that abasement, in the view of his disciples and fol­lowers; and what the benefits were, he was filled with for sinners good to whom he came, and among whom he abode: even grace and truth, in opposition chiefly to the curse and shadows of the Law, as appeareth from ver. 17. Doctrine 1. The sinfulnesse and ingratitude of the world, and visible Church, will not make void Christs love to his own, nor will hinder him to draw so neer unto them (and to others for their sake) as is needful for their redemption and salvation, and may yet further convince others of their ingratitude; for, not­withstanding that ingratitude, ver. 10, 11. he drew neerer yet, and was made flesh. 2. So great was the difficulty of restoring the image of God in lost man, and of restoring him to Gods favour and the dignity of Son-ship, that no lesse could do it, then the natural Son of God his becoming the Son of man to suffer in our nature: And so great was Gods and Christs love, as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ; so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate, was neither the Father, nor the Holy Ghost, but the Son, the second per­son; for, the Word was made flesh. There being a real distinction of the persons, that one of them is not an [...]ther, and each of them having their proper man­ner of subsistence; the one of them might be incarnate, and not the other, and it is the Godhead not simply considered, but the person of the Son subsisting in that Godhead, that was incarnate: And it was very con­venient, that the second, or middle person (in order of subsistence (of the blessed Trinity should be the recon­ciler of God and man; and that he by whom all things were made, should be the restorer and maker of the new world, and that he who was the expresse image of the Father, should be the repairer of the image of God in us. 4. The Son of God became true man, and did take on our nature with all the essential pro­perties thereof, and all the common infirmities thereof, yet without sin; for, so much is imported in that he was made flesh, by which name is not signified that he assumed onely a body, his divinity supplying the place of a soul; for, as the soul is sometime taken for the whole man, Acts 27.47. so also is flesh, Psal. 145.21. And the Scripture speaks expressely of Christs soul, Matth. 6.38. of his will, Matth. 26.39. And [Page 9] knowledge, or wisdome, as man, Luke 2.52. Nor doth it signifie that he took on our nature, as it is corrupted with sin by the fall, as flesh is sometimes taken; for he was separate from sinners, Heb. 7.26. But the de­signation serveth to point out the reality of his hu­mane nature, that he was true man, having a real body with all the properties thereof; And it points out his ab [...]sing of himself, that he united not onely our soul to himself; but even our flesh and body wherein we agree with beasts; And that he took on the sinlesse in­firmities and frailties of man, as flesh oftentimes sig­nifieth, Isaih 40.6. Psal. 78.39. that so he might simpathize with us as a merciful and faithful High-Priest. 5. Albeit Christ did assume both a soul and a body, yet these did not make up another person in Christ, distinct from the person of the Son of God, but the personal subsistence of his humanity was pre­vented in his conception, by its being assumed into a personal union with his Godhead, and that without any change on the Godheads part, and without mixture or confusion of the natures, and properties flowing from the same: for, so are we taught in that the Word was made, or, became flesh, that is, being God from all eternity, and remaining so still, he became also man, in respect of the unity of the person; and yet the Word and flesh remain distinct still in their own na­tures and properties, though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong, and both concurre in the operations required in execution of the office of Mediator. And by reason of this union, he is a fit Mediator, betwixt God and man, his sufferings are of infinite worth, being the sufferings of one who is God. Act. 20.28. And is able not onely to suffer, but to carry through the work, to apply his own purchase, and repair all our losses. 6. As the ingratitude of the world did not hinder the Son of God to come into the world, and to take on our nature, so it pleased him in our nature to live in the world for a space; That so he might prove the truth of his humanity to these who conversed with him; That he might sanctifie the earth, by his residence upon it, as a place of his peo­ples pilgrimage, that he might in his owne person, who was greater then Moses, abrogate the ceremonies of Moses; and, That he might perfect the work of mans redemption appointed to him of the Father; Wherein his great love appeared, that no provocation, no con­tradiction of sinners did prevaile with him to leave the earth, till he had perfected his work; for, the Word was made flesh and dwelt among us saith John, in name of all the Apostles. 7. The Son of God his incarnation and dwelling in our nature, is the sub­stance of the type of the ancient Tabernacle in the Church of Israel; His humane nature and flesh is that true Tabernacle wherein he dwelt, Heb. 8.2. and 9.11. The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples (as after followeth) as the glory of the Lord filled that Tabernacle, Exod 40.34, 35. And the Son of God thus incarnate, is the trysting place wherein sinners may draw neer unto, and meet with God, as of old they sought him in the Tabernacle. Therefore it is said in the Original, He, or, the Word dwelt as in a tent, or Tabernacle among us. 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life, That through his poverty many might become rich; That he might sanctifie a poor condition of life to his followers; and, That he might assure us of his being a fellow-feeling High-Priest, having been in his own person partaker of our miseries; for, so much also is imported in that he dwelt as in a tent or Tabernacle (which is the habitation of pilgrims) among us; And to this also doth the type of the ancient Tabernacle agree, which was ambulatory, and fitted to their wandring conditi­on: Though Christ also be the substance of the type of the fixed Temple, John 2.21. 9. Christ also came into the world, and dwelt in it, to undertake a warfare, and did undertake, Devils, men, death, and all that had any thing to say against his people; and did overcome them, that so his people might have to do with vanquished enemies, and might go to him in need, as to one who had experience of hard conflicts and exercise in his own person; for, so much further doth his dwelling as in a tent (which is a military habitation) import. 10. Christ in his abasement and sufferings, did not cease to be the same glorious and excellent Lord still, and this his glorious excellency and Godhead did shine through the veile of his flesh, and in his low condition, and was seene by all them who got anointed eyes, and seriously considered it; for, saith John, in name of the Apostles and belie­vers we saw (or, did contemplate, and seriously view, till we discerned) his glory; His starres appearing while he was lying in a manger, the Angels proclaim­ing his birth to the shepheards, his disputing with the Doctors when he was young; the glorious appear­ances at his Baptisme and transfiguration; yea, the whole course of his doctrine, miracles, and sufferings, ascension, and pouring out of the Holy Ghost after­ward, did abundantly evince this. And by this we are taught not to judge of him nor of his members accor­ding to outward appearance. 11. Christ, as God, comes of the Father by way of inexpressible genera­tion proper to himself onely, as being an eternal gene­ration, by communication of the same essence and properties; And a generation wherein the Father is not before the Son, but both alike eternal: And this his glory did shine forth in his lowest condition; for, his glory was the glory as of the onely begotten of the Father: that is, such glory as was sutable and becoming Gods onely begotten Son; for, as, here, is not a note of similitude or likenesse, as when we say of a beggar, he goeth as (or like) a King, but a note of sutablenesse, as when we say of a King, he goeth as (or as becometh) a King. And by this Christ is commended to his people, as he who should be onely and chief in their hearts. 12. Albeit Christ conversed in the world in a poor and meane condi­tion, yet his furniture for the worlds behoof was rich, And particularly, there was in him grace; or the free favour of God, as a remedy for that wrath which the Law revealeth because of sin, and the gifts of grace to cure, and remove sin; In him did the fulnesse of the Godhead dwell bodily, and on him as man, was the spirit poured forth above measure; and he had ful­nesse of this grace, to supply all his peoples wants, to make up the greatnesse of their misery, and to o­vercome [Page 10] even their abuse of grace; for, he dwelt a­mong us full of grace; as the construction in the Original conjoyneth them. 13. Christ also came in­to the world fraught with truth, and fulnesse of truth, being as God, truth it self, and as man, full of truth by vertue of the personal union; having treasures of knowledge for all our ignorance and errours, the truth of all the shadows of the Law, and what was foretold of him by word, or signes, being found in him, and all that is in him, and said of him, being true and solid, and such as will not disappoint us, whereas other things without him, prove but shadows; for, he dwelt among us full of truth.

IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimo­nies of John the Baptist, given after the Baptisme of Christ, ver. 37. The first, from this ver. to ver. 14. The second, from ver. 19. to ver. 29. The third, from ver. 29. to ver. 35. The fourth, ver. 35, 36.

In the first testimony, he holds forth the excel­lency of Christ, first, as being above himself in dignity, ver. 15. Next, as being above all beleevers in the point of fulnesse, and sufficiency for the sup­ply of lost sinners, ver. 16. Thirdly, as being pre­ferred to Moses the Minister of the Law, ver. 17. Fourthly, as being preferred to all men in the point of knowing and revealing of God. ver 18.

In the first branch of this commendation, Christ being now immediately gone from John after his Bap­tisme, to be tempted in the Wildernesse (and therefore he saith, this was he, speaking of one who had been with him, but was now gone) John doth repeat his former testimonies, and apply them to this individu­all person who had been with him; Wherein he had declared, and yet again doth declare, that howsoever Christ did come after him in time of nativity, and in time of manifestation and execution of his office; Yea, and after him for a time in place, as coming to be baptized by him, and as yet more obscure then he: Yet he was truly before him in dignity of person and office, as being the eternal God. Doctrine 1. It is a commendable and sweet thing when Ministers prove faithful in their trust, and mind the work about which they are sent; for, John was sent to bear witnesse of the light, ver. 7. and accordingly his practice is, John bare witnesse of him. 2. The testimony of faithful Ministers doth not evanish with the publication there­of, nor dieth with themselves, but continueth as a constant witnesse to all those to whom the knowledge thereof cometh: And particularly, it is so with the doctrine of extraordinary Messengers, whose doctrine being recorded, standeth as a constant witnesse; for, in the Original it is, John beareth witnesse of him, in the present time, though John was long since dead. 3. Faithful Ministers having to do with hearers at a great distance from God; who are deaf, and distracted with the noise of tumultuous lusts, had need to be earnest and instant in their doctrine, and should in plain termes, not going about the bush, with bold­nesse and fearlessenesse, and with fervency, and not for the fashion only, publish what they have in commissi­on; for, in these respects, John bare witnesse of him, and cried. Beside that John, entring to his Ministry in a year of Jubilee, as is supposed, did thus become the trumpeter to proclaime the acceptable year of the Lord. 4. Christ needeth not visible manifestations of himself, to invite such as know him from the Word, to commend him, and esteeme highly of him; for, John, before Christ came unto him, or he saw him, had given ample testimonies concerning him, This was be of whom I spake, even all these testimonies before Christs Baptisme, recorded by the other Evan­gelists. 5. As faithful Ministers ought to be prepa­ring people for Christs manifestations of himself; So when he doth manifest himself, a Minister is yet need­ful to expound these manifestations to be the thing pro­mised, that so they may not be mistaken nor stumbled at; Therefore, John having spoken of Christ before he manifested himself, finds it needful to apply that doctrine to that person, that they might not stumble at his low condition. This was he of whom I spake. And we are ready to fall in the like mistake of his promised comforts and outgoings, when they come. 6. Christs real excellency and worth is such, that commenders of him according to his word, will never have cause to change their note, but when he manifests himself, they will see all true that was said of him, and when again he obscureth himself; there is no cause to change our thoughts; for, here when Christ comes to John, he points him out, as making good all he had said, and when now he is gone to the Wildernesse to be hungry and to be tempted of the Devil, John saith the same things of him, This was be of whom I spake, &c. 7. A [...] Christ is still above, and preferred before the choisest of Ministers, however he abased himself in the dayes of his flesh, and subjected him­self to fulfil all righteousnesse; So it is the duty, and will be the practise of faithful Ministers, and honest Christians, to abase themselves, that Christ may be exalted, and to guard against any respect that may encroach upon his honour; for, thus did John preach of him first and last, he that cometh after me is pre­ferred before me. 8. The dignity and eternity of Christs person as God, sets him up above all creatures, how excellent soever; for albeit as man, he was for a time made a little lower then the Angels, yet by vertue of the personal union, he is, even as man, made head of Angels. And as God, there is no comparison be­twixt him and the creatures; So much doth Johns reason teach us, he is preferred before me, for he was before me.

In the next branch of this commendation, John preferreth Christ to all beleevers, as being he in whom all fulnesse dwelleth, and from whose fulnesse: all graces and gifts that ever any had, or hath, do flow, in all the [Page 11] steps and degrees thereof. Doctrine 1. All men, and even the choisest of Christs servants, are by nature, and of themselves, empty of any thing that is good; for, so much is implied in that we must receive of his fulnesse. 2. All fulnesse of grace and goodnesse for supply of beleevers wants, is treasured up in Christ; He hath an increated fulnesse as God, and as man, a created fulnesse; A fulnesse of dignities and preroga­gatives; a fulnesse of divine perfections, gifts, and graces answerable to these dignities, the fulnesse of the Godhead dwelleth in him bodily, and the Spirit without measure is poured out upon him; for, this is also supposed that he hath this fulnesse. 3. The ful­nesse that is in Christ is for the supply of all beleevers wants, as their treasure and store-house. These who come to him, he needs them not to receive from them, but to give unto them, he needs not their fulnesse, but their emptinesse, that his fulnesse may overflow to the supply thereof; And this may invite sinners to come to him as they need; for, of his fulnesse we receive, 4. God hath in great mercy so ordered the way of his peoples salvation, as not to entrust their own stock of grace into their own hands, as he did to Adam be­fore the fall, but to put them and their allowance in Christs hand, that he might keep it for them, who can contain infinitely more then they could receive, and they may come and draw it daily out of him as they need; for, so is it ordered here that he hath the ful­nesse, and we receive of his fulnesse. 5. There is no man of any rank, quality, or degree that hath any gift or grace, but he hath it of Christ; The most e­minent ought to look humbly on what he hath as Christs gift, and the meanest ought to adore and 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.

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 [Page 12] 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 other Messengers, who are but instruments and messengers publishing the doctrine which they receive, and the benefits held out therein; whereas Christ is the Author and procurer, as wel as the publisher of the spiritual benefits of the Gospel; for, the Law was given by Moses, as a Messenger, receiving the same from God, to deliver it to the people, but grace and truth came, (or was made, or brought to passe) by Jesus Christ.

In the last branch of this commendation, Christ is preferred to all men in the point of seeing and knowing of God, and in particular, to Moses, of whom it is said, that he saw God, and God talked face to face with him, Deut. 34.10. Numb. 12.8. It is here de­clared that God is invisible and incomprehensible by any, save by his Sonne Jesus Christ, who being one in essence with the Father, and upon all his councels, doth perfectly know him, and doth reveale unto mankind all that they know of him. Doctrine 1. God, as being a Spirit, is invisible to the bodily eyes of any, though some rayes of his glorious Majesty have at some times been seen; nor can any creature take up the infinitely glorious essence of God with the eyes of their minde, but very Angels cover their faces be­fore him; Nor is there any knowledge of God at all attainable by men of themselves, and what they see and know by revelation, is but as nothing in comparison of what Christ hath: All this is imported in that, No man hath seene God at any time, to wit, with bodily eyes, or fully as Christ doth, or without him. 2. Albeit God be invisible and incomprehensible by any of themselves, yet there is a declaration and ma­nifestation of him to sinful man, and a knowledge and sight of him attainable in so farre as is necessary to salvation; for, so are we taught here, that God is de­clared. 3. As Christ perfectly seeth; and knoweth and comprehendeth the Father; so the declaration and manifestation of God to man, and especially that which is saving and sanctifying, is by Christ, who from the beginning of the world was the onely revealer of God to the Church; And especially at his incarnation, he hath revealed the Father in him­self, and the knowledge of him and his will unto sal­vation, by his doctrine; for, the Sonne, he hath de­clared him. 4. Albeit God have many sons by creation, (as Angels, Job 1.6. and Adam, Luke 3.38.) and by adoption; yet he hath onely one natural Son be­gotten of his substance, by eternal and incomprehen­sible generation, who as he perfectly comprehendeth the Father, so he cannot but infallibly declare him, being the expresse image of his person; for, Christ is the onely begotten Sonne, and this is one ground of his declaring the Father. 5. Christ is one in essence with the Father, coexisting with him from eternity, and is one with him in regard of familiarity and delight, and was and is upon all the Fathers counsels; And this doth yet further assure the Church of the certain­ty of what he declareth of God, and doth set out their happinesse who have him for their friend and surety, who is so intimate with the Fathar; for, this is another ground of his declaring the Father, that he is in the bosome of the Father, which imports onenesse, intimacy and delight, that he hath a neere sight, and intimate acquaintance with the Father. See Prov. 8.30.

Johns second testimony after the Baptisme of Christ, was given upon occasion of Commissioners sent unto him from the Councel at Jerusalem and ex­pressed in way of conference betwixt them and him; [Page 13] Wherein, being posed concerning his person and au­thority, he declares negatively that he was neither the Messiah, nor Elijah in proper person; nor that great Prophet they expected, ver. 19, 20, 21. Next, being further posed, he declareth positively that he was Christs forerunner, of whom Isaiah had fore­prophesied, ver. 22, 23. Thirdly, being further in­terrogate concerning his office and administration of Baptisme, he cleareth them in that, ver. 24, 25, 26, 27 Lastly, the Apostle John subjoyneth the circumstance of place where this testimony was given. ver, 28.

From these verses wherein he declareth what he was not, Learn. 1. Church Judicatories for ma­naging of Christs matters, and for trial of new do­ctrines and opinions, are an approven Ordinance of God: And such as are entrusted with that power, ought to go very gravely and tenderly to work, when providence puts them upon the trial of any such e­mergent; for, these in Jerusalem, from whom these Commissioners came, were their great Councel ap­pointed of old by God for these matters; And their carriage in not condemning John untried and unheard, and their using of him respectively, in sending grave men for descent, office (land of their most eminent sect also, as appears ver. 24.) to him, are rules of prudence, in such procedure, worthy of imitation. 2. In a corrupt and declining time of the Church, or­dinarily the teachers are furthest out of course, and are not with the first to enquire after Christ, but be­hind many; for, notwithstanding all Johns doctrine before Christs Baptisme, yet it is after that ere the Councel of Jerusalem enquire after him or it, and but to little purpose then either, as the sequel shew­eth. 3. Whatever be the purposes of corrupt men in enquiring after, or debating about truth; yet God can make use thereof to bring out more of his truth, and give occasion to his servants, to publish it yet more; for, though these came rather to quarrel and jangle, then to be edified; yet it drew out a record of John, which is of use to the Church in all ages. 4. It is not onely requisite that new doctrines be tried and ex­amined, but the authority of men who publish the same, not upon an ordinary call, nor in an ordinary way, is subject to trial also, and that in the first place; for, their first question (which John holds himself bound to answer) is, who art thou? intimating, that if he were not an authorized person, he was bound to cease. 5. It is the duty of truly godly men to walke respectively toward Church Judicatories appointed of God, even when such as bear sway in them are corrupt: nor ought they deny a testimony to the truth when they are called to it, and so long as there is any hope or ap­pearance of doing good by it; for, John, though he was an extraordinary man, yet is content to give an account to the Commissioners of that corrupt Coun­cel, seeing they sate in Moses chair; and by this means 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.

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, [Page 14] 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 unp [...]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.

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 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 [Page 15] 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.

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.

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 small part of Christs excellencie in the eyes of lost sinners, that he was pleased to condescend to be a suffering and crucified Lord, whereby he purchaseth unto them so great a good, and g [...]ve such a de­monstration of his love, in that he would buy their well-being at so dear a rate, and lay his own exaltation in pledge of it; Therefore, however carnal Jewes stumbled at a crucified Messiah, yet John holds him out as excellent, in that he was the [...]amb of God, or, a sacrifice for sin. 5. The world without Christ, is lying in wickednesse under sin, and under all that followeth upon it; under the guilt of Adams sin, and the corruption of nature, under the do­minion and power of actual sin, and under the curse and wrath of God for it; and the sense of this is it which will make thoughts of a crucified Christ sweet; for, so is supposed here, in these words, the sinne of the world. 6. Mans misery through sin, and wrath for sin, is such, as he can onely be relieved from it by Christ the true sacrifice for sin; for, he is the Lamb of God who taketh away sinne; And onely he, since the beginning of the world, Rev. 13.8. 7. The Legal Sacrifices and the Paschal Lamb, were but types of Christ the true Sacrifice for sin, and the substance of all they shadowed out, [Page 16] is onely to be found in him, who was without spot and blemish; who is separated from sinners, as the Paschal Lamb was set apart on the tenth day of the moneth; who expiates sin by his death, which theirs did but typically; whose blood applied, doth quiet the conscience, and turn away the curse, as upon sprink­ling the blood of the Passeover, the destroying An­gel passed over; who was content to be killed and rosted in the wrath of God, (as the Passeover was in the fire) that we might live, and he might be food for us; and, who was content to undergo all this meekly and patiently for our cause, Therefore is he called the Lamb, with relation specially to the Passeover, and the Lambs employed for daily sacri­fice, and with relation to the properties of these beasts, pointing out the way of his suffering, as Isaiah 53.7. 8. Albeit the Paschal Lamb, and Lambs for Sacrifice were Gods creatures, and appointed and enjoyned by God in the general for these typical uses; Yet the choosing out, and setting apart of such as were most fit according to Gods direction, was mans work, and his judgment was interposed in it: But Christ the true Sacrifice, was singled out alanerly by God; who out of his infinite love to lost man, did designe him for that work in his eternal counsel and the Covenant of redemption, when man had no way to help himself; who sepa­rated him from sinners by spotlesse sanctification, to be a perfect Sacrifice; and, who sent him out of his own bosome to accomplish the work of redemp­tion; for these causes is he called the Lamb of God, as his peculiar priviledge above these types. 9. Christ is the true Saviour who taketh the burden of sin from off his people, and bears it himself, and by bearing of it, doth destroy and abolish it; This he did by his death in transferring the guilt of their sin upon himself, and bearing the punishment and wrath due to it, by which he hath merited the ta­king of sin away out of Gods sight, and obtained a dominion over it; and this is made forth-coming to his people, partly by justification wherein the merit of Christs death is applied for taking away the guilt and punishment due to sin, so as it shall not be inflicted, partly, by sanctification, wherein the power of his death is applied for subduing and purging the filth of sin, till the beleever be pre­sented spotlesse; He is the Lamb of God which ta­keth away sinne; or, taketh it oft them, beareth it himself, and taketh it quite away; for, the word will import all these. 10. The vertue and effica­cie of Christs death doth expiate and take away the sin of the universality of his elect throughout all the world, and is not restricted to Jewes only, as these typical sacrifices were, but extended to all his elect among the Gentiles also; for, he taketh away the sinne of the world, which is not to be understood of all and every man (for their sinnes are not taken away) but of his own scattered through the world, and in all ages of it, and par­ticularly, as taking in Gentiles as well as Jewes, as the word world is taken, 1 John 2.2. Beside, they may also be called the world, as being many in themselves, as being in his estimation as good as all the world, and they who will one day be set apart from the rest of the world, and make up a peculiar world of themselves. 11. Christ, coming into the world for the redemption of lost man, ought to be looked on as wonderful in his incarnation, sufferings, and in the love from whence this flow­eth; and as rare and matchlesse, there being no Immanuel but one, no love, no actions like his, and therefore much to be admired and esteemed of; And all who would reap benefit by him, ought to turne their eyes off all other things, expecting no such benefit from them in whole or in part, and fixe them onely on him: All these are imported in this duty to which John inviteth his hearers to be­hold (or, see, and fixe our eyes upon) the Lamb of God.

John here applieth his former Doctrine concern­ing the Messiah (which he had preached both be­fore Christs coming to him, and since he went to the Wildernesse, ver. 15, 27.) to Jesus Christ now present. Whence learn. 1. Ministers can never e­nough be careful in setting out Christs excellencie, notwithstanding any outward condition wherein he is; nor in putting away any honour due to Christ, when it seemeth to be given to them; nor in stu­dying his eternal Godhead, and commending his excellency above all; because of that; for, this is the summe of that doctrine which here again he in­culcates; after me cometh a man, which is preferred before me, for he was before me. 2. God doth approve in his servants, not fits and flashes, but fixednesse and constancie in their discerning Christ and his glory, in his lowest estate; And they will finde no cause to repent, or eat in any honourable thoughts they have had of him; Therefore, doth John as no reed shaken with the winde, adhere un­to, and again publish his former doctrine. 3. The same things spoken over and over again of Christ, will not be tastlesse to such as know his excellencie; and truths often inculcate are the truths which we come oftenest short in taking up; and yet should study most; So much also doth Johns frequent re­petition of this doctrine teach. 4. The dignity and excellencie of Christ as God, becometh comfortable to the Church, being found in our nature, by his 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.

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 pu [...]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.

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 [Page 18] 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 come to him, even meeke, harmlesse, loving, and not dreadful; what he is in the execution of his office, even he in whom the Father is well pleased and pacified, and he who bringeth the good newes of asswaging the deluge of wrath, as Noahs dove of the drying up of the flood; And what he is in the operations of his Spi­rit upon his people, that they are made meek, harmlesse, and lowly as doves, not like birds of prey. 5. Albeit all Christs members do receive of the Spirit in their measure, yet it is Christs prero­gative to have the Spirit resting on him; Not on­ly as God is the Spirit of one essence with him, proceeding from the Father and him, and so is ever present with him t [...] But even as man by vertue of the personal union, the Spirit floweth and resteth on Christ, and efficaciously worketh in him all divine graces and vertues without measure, and immu­tably, so that none can come wrong to him at a­ny time for receiving of his Spirit: Therefore, it is said, it abode upon him. See Isa, 11.2, 3. 6. Christ in taking on our nature, did so cover his glory with the vaile of our flesh and common infirmities, that he could not be known by bodily sight from another man, without divine revelation, and evidences from God; for, without this, John saith, I knew him not. See Matth 16.17. 7. The Lord is very tender and careful of his servants, to en­courage and confirme them in their calling and mes­sage; And will not faile to performe what he hath promised for that effect, when he sendeth them out; for, John saith, he saw this signe in a peculiar way, as being to him an accomplishment of that promise given to him; for, God had said to him, upon whom thou shalt see the Spirit descending, &c. and now it was accomplished. 8. The Spirit resteth up­on Christ, and was manifested to be on him by a visible signe, not onely for himself, and to point out his ezcellency, but for the Churches good, and to certifie them that he received the Spirit to commu­nicate unto them, either extraordinarily, when need required, or ordinarily, to work that inward­ly by his Spirit, which Baptisme scaleth and signi­fieth; for, this signe served to point out that Christ is be which baptizeth with the holy Ghost. Which is spoken, partly, with relation to the extraordinary pouring out of his Spirit after his Ascention, as ap­peareth from Acts 1.5. partly, with relation to the external Ordinance of Baptisme administred by John and others, whereof he onely can give the sub­stance, when by his Spirit he sanctifieth and cleans­eth the beleever. 9. Albeit that extraordinary signes and wonders be not now needful to confirme the do­ctrine so oft confirmed already; Yet every Minister, would be sure grounded in what they testifie to be the minde of God, and what they know of Christs excellency, they would not hide nor conceale it; So much may be learned from John's way, who saw, and bare record. 10. This truth, that Jesus the Sonne of Mary, is also the Sonne of God in the same person, was confirmed by infallible evidences, and by eye and eare witnesses; for, I saw, and bare record that this is the Sonne of God. See 2 Pet. 1.16. 1 John 1.1. 11. It is not enough to receive Christ as ex­cellently endowed for the discharge of his offices; but to receive and beleeve in him as the Sonne of God by eternal generation, as being the ground-stone of our salvation, of our comfort, peace and strength; Therefore doth John hold him out not onely as the Baptizer with the Holy Ghost, but as the Sonne of God. See 1 John. 5.5.

This is Johns fourth testimony, upon which fol­lowed the conversion of some disciples, and so it leadeth us to the last part of the Chapter: The occasion and summe of the testimony is, that John being the next day left alone with two of his disci­ples, (or such as had embraced his doctrine, and were more then common hearers) and Christ coming by, he again points him out as the true sacrifice for sin. Whence learn, 1. As Christ doth not faile to cast opportunities of well-doing in his servants way, so they ought to neglect no occasion of doing good, and of leading men to Christ, for, Christ, the next day after the former testimony, walketh by them, going now away, as appeareth from ver. 38, 39. And John wi [...]l preach and point him out, though but to two disciples. 2. Christs faithful servants will make conscience to exalt him, and to lead people to him, and not to themselves, And that not onely in publick, where many may observe, but even in their most private converse, it will be their care that such as re­spect them most, may be led from them to Christ. Therefore John, even in private with two dis­ciples is so careful to point out Christ. 3 A sight of Christ is not onely an occasion, but a notable help to enable Ministers to preach and point him out to others; for, as John looking upon Jesus as he walked, is encouraged to commend him, so a sight and enjoyment of his spiritual pre­sence, will notably furnish men to speak of him. 4. It is the duty of faithful Ministers, to be much in preach­ing of Christ crucified, and pointing him out as the onely propitiatory sacrifice for sin, as being a chief point of Christian knowledge, and a power­full mean of conversion; therefore doth John again point him out as such, Behold the Lamb of God.

From this to the end of the Chapter we have the calling of five disciples, not to the Apostleship, for that was afterward, nor yet simply by conversion, at least all of them, for some of them were Johns disciples, and beleeved in the Messiah to come; and Nathan [...]el was a sincere man: But to the acknow­ledgment and embracing of the person of Jesus Christ as the promised Messiah.

The first two wrought upon by Johns last testi­mony, are Andrew, as appeareth from ver. 40. and (belike) John, because he marketh the cir­cumstances so punctually. They hearing Johns do­ctrine, are taken with it, and follow Christ. And Christ enquiring their errand, they declare they sought to him as their Teacher, and to have more acquaintance with him; Upon which they are warm­ly invited, and stay with him all night, learning excellent things, as appeareth from the effects. Doctrine 1. Small ordinances and few words may do much good, when Christ is pleased to breath, and that which hath no effect at one time, may yet be blessed at another; for, John, short testimony doth now work on all that were his hearers at that time, though we read of no effect the same do­ctrine more amply enlarged, had the day before. The two disciples heard him speak, they so heard now as their hearts were touched and drawn to beleeve. 2. As the doctrine of Christ, as a sacrifice for sin, is sweet to such as are trained in the school of repent­ance, as Johns disciples were; So this doctrine is the chief instrument of conversion: Whatever other divine doctrine men receive, it will but turne them Moralists, unlesse they also receive and embrace the doctrine of Christ crucified, and himself so held out in it, to make them Christians indeed; for, be­hold the Lamb of God, was the doctrine they heard him speak, which wrought upon them. 3. Such as do rightly hear Christ preached, will never get rest till they attaine to some more acquaintance with him­self; The heart touched by the Word, is set on work to follow after and seek communion with him, and for this end, will misse and follow after him, never resting till they get him; So much are we taught by these disciples practice, they heard him speak, and they followed Jesus. 4. Christ taketh notice, and knoweth wel-enough who they are that follow him, although his back seeme to be toward them; for, his turning, and seeing them follow, importeth, that he knew they were behinde him. 5. Albeit Christ seeme to go away from these who follow him, and let them follow awhile that so he may stirre them up, and exercise and discover their faith the more: Yet ere all be done, he will turn and manifest himself unto them: so much are we taught by this practice, Jesus turned and saw them following. 6. Such as follow Christ would very seriously try and enquire their end in so doing; Whether it be ease and outward things, o [...] spiritual ends; Whether himself, or his gifts; and, What estimation they have of him, if they be seek­ing himself; And before they do this, and be single in their aime, they will not finde Christs sweet en­tertainment. Therefore, Christ at first propound­eth this Question, What seek ye? [...]s needful to be answered, and till then he keeps a distance. 7. One right end of seeking to Christ, is, out of the sense of our ignorance and errours, to employ him to be our souls Master and Teacher, who can infallibly and effectually instruct. So much may be gather­ed from that title they give him; They say unto him, Rabbi, which is to say being interpreted, Ma­ster, or, Teacher. 8. Such as have any sound know­ledge of Christ will use meanes to be more ac­quainted with him; And such as come to him for right ends will not have soone done their errands with him, nor get enough of him; So much is imported in their answer; Where dwellest thou? as minding to have more familiar acquaintance with him, then to get a little information by the way onely. 9. Such as seek Christ for himself, will get warme invitations and entertainment from him at last; And as they are not willing to have soone done with Christ, so he will finde meanes to hold them on with him; for, be saith unto them, come and see, he doth not tell them, that they might come when they liked, but draweth them along with him: And if we take it up spiri­tually, it imports, That his sincere followers will be made to know by experience the place where his honour dwelleth, by tasting of the blessing of pub­lick Ordinances, till they come to dwell with him for ever. And, That they can better take up these things by seeing and experience, then by any report. 10. When Christ giveth invitations, it is wisdome in his people to embrace the offer, and not to sit their time, when either the Word, or the lively operation of the Spirit with it, is calling and alluring their hearts; for, upon his call, they came and saw where he dwelt 11. Such as follow Christs call, may not onely get what good they expect, but his providence may cast unexpected benefits in their way; for, they abode with him that day, for it was about the tenth hour, or, (according to the Jewes calculation, who divided every day into twelve hours, which therefore were longer in Summer, and shorter in winter) two hours before night. They came onely to know the place of his abode, but providence ordered, that they got a nights lodging with him, that they might learn more of him.

The next that is called, is Peter, whom his brother Andrew (one of the former two) finding, he declareth how he had found the Messiah, and bringeth him to him: And Christ promiseth to make him of a mean man, a prime beleever and instrument in his work, and giveth him a name answerable. Doctrine 1. Such as have gotten any knowledge of Christ, and are brought in to him, ought to be careful to invite others unto him: And albeit such as are unrenewed may be instru­ments of conversion to others (otherwise we should hear none in faith of a blessing to that Ordinance, since we cannot be infallibly certain of the con­version of any) yet such as are converted, will be most zealous that way, and ordinarily are most successeful; Therefore, doth Andrew, being now called, seek Simon, and bring him to Christ. 2. True grace sanctifieth natural affection, and ma­keth a man expresse it, by seeking their spiritual good to whom he is bound by nature; Therefore, Andrew seeketh his own brother, Simon. 3. God may by a weak instrument, call a man to Christ, who will prove a more excellent and notable in­strument then himself; He may make mean ones instruments of good to ve [...]y eminent ones; for, Peter, the great Apostle, is called by Andrew. 4. Kindnesse begins on Christs side, and his grace doth prevent the sinner; for, Andrew the instru­ment of Peters good, first findeth his own brother, which importeth he was seeking him, and did finde him before he dreamed of so good newes 5. Je­sus of Nazareth is the Messiah promised in the Old Testament, whom the Prophets and the god­ly looked for, so doth Andrew reckon, we have the Messi­at, implied also that he and his brother had been of these who looked for him. 6. The finding of Jesus Christ, the promised Messiah, is good newes indeed, and the most excellent of purchases, as making the finder eternally happy; for, these are the good news that went among them, we have found the Messias. 7. It is the will of God that his minde in Scri­pture be not hid up in a dark language, but that it be made 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.

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, [Page 21] 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.

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 bi [...]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; for, Philip was gained by one word, and proveth it by finding Nathaneel, and seeking to gain him. 2. Pri­vate conference and mutual edification is a notable means for advancing the Kingdom of Christ in our selves or others; for, by these means Christ gathereth his disciples here. 3. The Messiah was spoken of and foretold, both in the Law and in the Prophets, and the godly before his coming, waited for him by studying these Scriptures; And Jesus is the true Messiah, in whom all things that were foretold are accomplished, the finding of whom is the best of newes; for these are Philips newes to Nathaneel, We have found him of whom Moses in the Law and the Prophets did write, importing, that Moses and the Prophets did write of him, as is clear from Gen. 3.15. and 49.10. Deut. 18.18. and frequently through the Prophets; import­ing also, that Philip, Nathaneel, and other godly men were versed in the Scriptures, point him out, and fed upon him as held forth in the Word, and that the finding of him now in person was joyful newes unto them. 4. Such as are true Converts and love Christ, may yet be very weak in knowledge, yea, and erre also, especially when any thing of Christ is learned from tradition, or vulgar report, and not from the Scri­pture; for, so doth Philip mistake in calling him Je­sus of Nazareth, if it be taken for the place of his birth, and not of his education, Matth. 2.23. and, the son of Joseph, as the common report was. 5. Men are naturally ready to stumble at something of Christ, yea, even good men may have prejudices to marre their own growth & progresse; for, Nathaneel stumbleth at the place, Can there any good thing come out of Nazareth? not so much because Christ must be born at Bethlehem, as because of the basenesse of the place, the inhabitants of Galilee where Nazareth was, being a blockish and grosse people; so that it was generally conceived, no Prophet could arise from thence. John 7.52. And this good man is overtaken with that evil of the gene­ration; whereas there is no place so base or bad, but God when he pleaseth, can raise eminent instruments out of it, or otherwise do it good. 6. No prejudices should hinder men to come to Christ, and albeit others cannot solve their doubts, yet a blenk of him will ea­sily dispel them; for, Philip answereth his doubt with Come and see, intimating his own weaknesse to satisfie all his doubts, that it was his duty to come to Christ notwithstanding, and that Christ could clear him.

[Page 22] Nathaneel being perswaded to come to Christ by Philip, Christ by commending the sincerity of his heart, and (when Nathaneel wonders at Christ for knowing that) by de [...]l [...]ing unto him where he had been; doth discover his Godhead unto him, which to worketh, as to draw Nathaneel to a confession of his Godhead and Office. Whence learn, 1. Christ will in mercy passe over the faults, prejudices and mistakes of these who do not persist in them, but come to him; for, Christ welcometh and receiveth Nathaneel, even while he is coming, and taketh notice of him when he mind­ed it not, and speaks of him, and not to him. 2. Christ is an exact discerner of men, both their inside and out­side, and the knowledge of this should draw men to him, for, Christ gains ground on Nathaneel, by dis­covering how exactly he know him. 3. Albeit all who came of Jacob after the flesh, were Israelites in the ex­ternal Court, yet all that were so by visible Covenant, were not such inwardly, and in the inward Court of God; And Christ is a discerner both of the one and the other, who cannot be deceived; Therefore, saith he of Nathaneel Behold, an Israelite indeed, or truly, im­porting that many were not truly such, or in the spi­rit. 4. The true mark of a true Israelite in the spirit, is, not perfection or sinlesnesse, but sincerity, whereby men having gotten grace, and closed with Christ, and applied the vertue of his blood, are enabled to serve God from right principles, and for right ends; and are in so far purged from hypocrisie and dissimulation, that it doth not reigne in them, but they love truth, and hate guile, they labour to be in reality and in se­cret, what they seem to others to be, they are jealous of the unsoundnesse of their own hearts, and daily vexed with it; they set against all by ends in Religion, and aime at perfection in it; Thus was Nathaneel, an Is­raelite indeed, in whom is no guile, to wit, reigning or approven. 5. Albeit Christ be the Authour of eve­ry grace men have, yet he will not spare to commend it in them; and particularly, he is a notable commend­er of sincerity, where he findeth it, and that so much the more as men are sincere in a corrupt time; for, he commends Nathaneel, a sincere man in that time. Behold an Israelite indeed, in whom is no guile. Men need not seek themselves, for such as are sincere, Christ will commend them 6. The practical knowledge of Christ, and particularly, that he is a searche [...] of hearts, is such as will strike these who attain unto it, with admiration and wonder; for, saith Nathaneel, surprized with this encounter; Whence knowest thou me? as little dreaming how Christ could know him, and especially his heart and inside, seeing he had ne­ver seen him before. 7. Confused and surprizing thoughts concerning Christ, ought not to be rested on, but the knowledge of him ought to be dived fur­ther into, till we get distinct satisfaction; for, Na­thaneel doth not rest here, but dives into the matter, Whence knowest thou me? that he might know whence this knowledge came, and how he should be affected with it; and Christ answereth him, to give proof of his willingnesse to satisfie modest enquiries. 8. Christs Omniscience and perfect knowledge of all things, par­ticularly, these things that concern his people; is such, as when he hath discovered so much as may make men wonder, he hath yet more to discover if he please; for, Christ tells Nathaneel how he knew yet more of him, Before that Philip called thee, &c. A sight of this did overcome David, Psal. 139.1.— 6. 9. Christ hath an eye upon his people, before that any instrument deal with them, to draw them unto him, from whence it is that instruments fall upon them and are successeful; for, Christ condescends par­ticularly on this to Nathaneel before that Philip cal­led thee, I saw thee. 10 Christs Omniscience as God, and his Providence about all things, particular­ly, about his people, doth condescend to very mean­est things, even postures of the body, circumstances of time and place, 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.

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 [Page 23] 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.

In recording this first miracle of Christ, John begins with three occasions thereof; The first and remotest is, a marriage-feast, which is described from the place Cana, a village of Galilee lying at least within a dayes journey to Capernaum, as ap­peareth, John 4.46, 50, 52. Called, of Galilee, to distinguish it from another Cana, or, Kanab, in the tribe of Asher, Josh, 19.24, 28. which lay farther off from Capernaum, being near Zidon: It is also described from the time of it, which was the third day, to wit, after the former conferen­ces mentioned, Chap. 1. or after his coming into Galilee, of which Chap. 1. 43. The second and nearer occasion is, that Christs mother was there; (being, as appeareth, a friend to som of the par­ties, [Page 24] in that it is not said she was invited, and she is solicitous for the want of wine, ver. 3. and hath some power with the servants, ver. 5.) and that Christ and his disciples were invited to it. Doctrine 1. Christs practice, being now to enter on his publick Ministry, teacheth us not to passe away time, but to be frequently about the employments of our calling; for, he lets few dayes passe but he is manifesting himself openly by word and work. 2. In Christs account Marriage is an honourable Ordinance, to which he will not deny his presence and countenance; for, he is at this Marriage, and honoureth it with his first miracle. 3. Feasting, and better faire then ordinary, and calling of friends together at marriage, are lawful, providing the rules of sobriety, prescribed in the Word to such feasts, be observed: And it is not against Christian so­briety in any person to countenance their kindred or friends in marriage-feast; for, there was a mar­riage, or marriage-feast, (as the word importeth) wherein they had wine, ver. 3. and the mother of Jesus was there, and both Jesus was called, and his disciples, and they came. 4. Albeit men can­not now have alike occasion of inviting Christ, yet this practice may minde us, 1. That married per­sons do need, and should seek Christs presence to their marriage. 2. Men in marriage-feasting ought so to carry themselves in the use of their liberty, as they might invite Christ to it, and not to take such prophane liberty, as may provoke him not to countenance them. 3. Such as would be kinde to Christ, and welcome him, ought to prove! it by their kindnesse to his disciples also. 4. Christs working a miracle upon this occasion; teacheth, that in our most chearful and free times, we would be still mindful of doing all to Gods glory, and not omit any occasion of honouring him.

The third and nearest occasion of this miracle, is, the want of wine, occasioned, as would appear, rather through their poverty, and that some of their guests, (and belike Christ and his disciples new­ly come to the countrey) had not been expected, then through any excesse. Unto this is subjoyned the miracle it self, in recording whereof John sets down what past betwixt several parties, in the pre­parations to it, and manifestation of it; and first we have, by way of preparation, Maries part with Christ, and his answer; She being sensible of the want, and re­specting (as should seem) her kinsfolks credit, and ha­ving known many things of her Sonne, partly by the Angels intimation at his conception, partly by what Simion, and Janna, and John the Baptist had said of him, if not also by his own private information during his private life, that he was shortly to manifest himself by doctrine and mi­racles: She, I say, knowing this, doth represent the matter unto him for remedy: But he judging of her discourse by her secret thoughts, doth sharply reprove her for thinking to usurpe power over him in the works proper to his Godhead, and belong­ing to his office, and for prescribing of times to him wherein to work, though he were otherwise willing to do the thing. Doctrine 1. Such is Christs tendernesse, that he doth not discover wants, that he may leave men in misery, but that he may take occasion to let the riches of his power, providence, mercy and help be seen; for, their wanting wine, whatever cause it slowed from, was the occasion of this miracle. 2. Very lawful suits and requests to Christ may be ill managed, and propounded; And there may be great ill in Saints wayes, then they are aware of, or do see; for it was a very lawful course to go with needs to Christ, and yet he findeth matter of reproof in her so doing: and Albeit Ma­ry seeme to deale very submissively, in telling the need, they have no wine, without prescribing, yet Christ, who understood the secret thoughts of her heart, findeth great presumption in it; So Peter little dreamed that Satan should borrow his tongue in wishing well to his Master, till himself told it. Matth. 16.22, 23. 3. Such is Christs vigilancy, and zeal, and tendernesse, that at be discovereth, so he will not beare with faults in those that are dearest to him; for, he faileth not to reprove his own mother. 4. Albeit Mary was blessed among women in being the mother of Christ, yet was she not free of sin, not onely Original, but even of actual out-breakings; for, seeing Christ, who could not erre, reproveth her, she is not faultlesse. And this is registrate in Scripture, to prevent mens con­ceiting of that blessed woman above what is meer. 5. It is an affront offered to Christs glory, to think that Maries motherhood gave her any power over him, to direct him in works wrought by his di­vine nature, or in works of his office of Mediator, or to employ her for that end; for, his reproof tax­eth this secret presumption in her self, while as he who was subject to her, as man, during his private life, as to a mother, Luke 2.51. doth now say unto her, wo­man, not mother, as accounting her to have no mo­therly authority in the matter of his office; and, What have I to do with thee? thou hast nothing to do to meddle by any motherly power, for as a (supplicant she might) with what I do now in my publick of­fice, not so much as to obtain a miracle of me. 6. Christs saddest reproofs of his people, for their miscarriages in coming to him, ought not to put them out of hope that he will respect their re­all necessities in due time, as he seeth meet; for, though Christ thus reprove; yet the last part of it, mine hour is 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; [Page 25] 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.

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

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; [Page 26] 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.

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.

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 [Page 27] 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 vi [...]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 to get spiritual advantage thereby also, for when the banqueters got wine by this miracle, the disciples got more faith also.

Here, in the second part of the chapter, we have Christs departure from Cana to Capernaum, with his company in going thither, and his short abode there, occasioned, as appeareth from v. 13. by the near approach of the Passeover. It is not needful to enquire what his errand was there, and upon what occasion his mother and brethren went with him; whether be­cause Joseph was now dead, and so he took care of his mother, or because they would convey him on his way, or because his brethren were to go up to Jerusalem with him; only this voyage was before that, Matth. 4.13. when he came to dwell in Capernaum, for then John was cast in prison, Matth. 4 12. but now he was not, as appeareth from John 3.24. Doct. 1. Christ was content to submit himself to the want­ing of a certain abode and setled dwelling in the world, that he might sanctifie our pilgrimage, and tossed condition to us; and to invite his followers willingly to be removed or tossed from place to place, as he hath service for them; so much are we taught by this his removal. 2. Christ hath errands in eminent places, as well as obscure, and will not despise eminent persons or places for their eminencie, more then the base for their basenesse; and he can make the work of his Kingdome in a land advance from obscure beginnings and places, to be more eminent and con­spicuous; So much may we gather from Christs going out of obscure Cana to Capernaum a chief City in Galilee. 3. As it is wisdome in Christs own to go still in his company, so others also may be with him so long as his way and theirs lieth together, [...]or when he is working gloriously, and his Gospel hath credit; for, after this miracle, we finde not only his mother and disciples, but his brethren or kinsfolk with him, who yet believed not in him, John 7.5. 4. Christ may stay longer or shorter while, and do little or much in a place as he pleaseth; And particularly, he stayeth or removeth according as may contribute to advance the great work of his glory, and of sinners salvation; for, he continued there not many dayes, as having more to do at this time in Jerusalem.

Followeth, Christs going up to Jerusalem at the Passeover, and (which is the first branch of this part of the chap.) his purging of the Temple, wherein he ful­filled that prophecie, Mal. 3.1, 2, 3. in the beginning of the solemn execution of his office; and declared his glory as much as in the former or any miracle, ha­ving not a lifelesse creature in its obediential subjecti­on to work upon, but Satan acting in malicious men to oppose him; The pretext of this abuse, which he reformes, was taken partly from the Law, Deut. 14.23, 24, 25, 26. requiting, that those who dwelt far off, should bring money and buy their sacrifices at Je­rusalem; partly, from the condition and other or­dinances of the Jewes; as of old the males, from twenty years old and upward, did pay half a shekel to the Lord, according to the Law, Exod. 30.12, 13, 14, 15. So we finde that practice continued, 2 King. 12.4. 2 Chron 24 9. beside other voluntary oblations of all sorts of persons, which are frequently mention­ed in the Old Testament, all which did occasion the necessity of changing greater coine into lesser, as the word in the Original signifieth. Others of them li­ving in divers countreys, needed to have their strange coin changed into cur [...]ant mony to buy sacrifices. Now the covetousnesse of the Rulers brought these things [Page 28] into the outer Court of the Temple, under a pretext of having them near at hand to the people, and that the cattel that were there, had been already overseen by the Priests to be perfect: if not also, that they were more acceptable which were bought there. These cor­ruptions Christ reformeth, partly, by terrour and force; driving the men and their cattel out with a scourge made (belike) of the cords wherewith they led and tied the cattel, and overthrowing the Tables with the money; and partly, by his word, command­ing some to take away their commodities, and for­bidding all to prophane the Temple with their mer­chandise. What is here said concerning the Tem­ple, is not to be applied to places set apart for publick worship under the Gospel; (for, however it be a fault to apply such places to common and prophane u­ses, especially to the impeding of publick worship, ex­cept in the case of necessity, yet they are not typically holy as the Temple was) but to the Church of Christ. Doct. 1 The observation of Easter and such like dayes is a Jewish rite, proper to them, and not belonging to the Christian Church; for, John, who wrote last, knew it for no other then the Jewes Passeover, or, a feast of theirs. 2. Christ our Lord went up to Jerusalem at the Passeover, in obedience to the Ceremonial Law, yet in force, Exod. 34 23. and that he might take occasion in the concourse from all places in this pub­like time, to publish his office and doctrine. By the first, to teach us condescendence and reverence to all the Ordinances of God, and by the second, that we should neglect no occasion of promoving the honour of God in our stations. 3. Great abuses may creep in­to the visible Church, and corruption may get far in; for, so was it here, He found in the Temple those that sold oxen and sheep, &c. This one was the fruit of many more. 4. The covetousness of Church-men is the great breeder and entertainer of abuses and corru­ptions in the House of God, whatever be the pretences they are cloaked with; for, this was the rise of the a­buses here. 5. There is no hope of reforming abuses in the Church, till Christ come and take order with them; and when such as should see to it, will not, Christ will finde a way for it, though he will not ap­prove of mens following any unlawful course, or to which they have not a calling to promove this; for, here Christ cometh to purge, and when the Civil Magistrate was Heathen, and cared not for Religion, and the ordinary Church rulers had an hand in the transgression; yet Christ doth it by his absolute Au­thority, as Lord of the house. 6. When other means faile, Christ can use violent remedies, and by plagues put sinners from their courses; Yea, when he cometh to reforme, he may see it just to smite the very creatures for sinners cause. So are we here taught, in that by force, be drave them all out of the Temple, and the sheep, and the oxen 7. Our Lords face is very terrible when he is angry, even in his abasement; and a weak mean of Reformation in his hand, and assisted with his power and terrour, will serve the turn; for, when he had made a scourge of small cords (more fit in appear­ance for affrighting children, then for this work) he drave them all out, and none durst resist him. 8. It is the duty of all such as are employed in a work of Re­formation, to testifie their zeal and integrity, by not minding or seeking their own things under pretext thereof; so much doth Christ: practice teach, who poured out the changers money, and overthrew the Tables, but put none of it up. 9. There ought to be no tryfling nor composition in the matter of cor­ruptions in the House of God no lesse must satisfie then putting them out at doors, as here Christ doth. 10. Cor­ruptions, even after they have been cast out by Christs own hand, may yet creep in again into the House of God; in which case Christ will deal more severely; for, Christ, having purged the Temple in this first year of his Ministry, hath it again to purge of the same evils, Matth. 21.12, 13. in the last yeare, where, in stead of an house of Merchandize, he char­geth them with making it a den of thieves. 11. Re­formation will not be through, when only force and violent remedies are applied to purge, unlesse instru­ction be joyned with it, to take out the roots of cor­ruptions out of mens mindes, and to make them willing to concurre and reforme themselves; for, Christ joyneth his Word here, bidding some take these things hence, and warning all not to abuse his house. 12. As Christ is Lord and heire of his Fathers house, the Church, Heb. 3.6. and therefore careth for it; so all who have relation to God as their Father, their heart will rise in his quarrel, when his honour, house or service are wronged, nor can they endure the pre­sence of what desireth his house; Make not, saith he, my Fathers house an house of merchandize. 13. Albeit men would passe over faults done to Gods house, and beare with them, yet Christ will not, but in due time will see to the redressing of them; as here we see in this instance. 14. Things lawful, being done in a wrong time and place, become sin, as it is also unlawful to spend what is dedicated to God, in common or pro­phane uses; both which are reproved in this, Make not my fathers house, dedicated to him, an house of Merchandize, though Merchandize be lawful in its own time and place.

Unto this is subjoyned the observation and use the disciples got of it. The Spirit suggested to them that passage, Psal. 69.9. at that time, or afterward, and let them see it was then accomplished in Christ, though it had its own verity in David the type Whence learn, 1. It is the propertie of disciples to construct well of Christs working, and get a right sight thereof how rude and tumultuous soever it seem to others; for, so do the disciples here. 2. Christs working will be well constructed, and tend to edification when his Word and working are compared together, as the disciples are led to do. 3. Such as are faithful disci­ples, and conscientious hearers, have the promise of a sanctified memory, by the Spirits bringing Scriptures to their remembrance as they need; for, thus it was, that his disciples remembred that it was written, &c. Yet we ought in this to guard against neglect of sear­ching Scripture, expecting somewhat to be suggested; [Page 29] against leaning to the suggesting of it, as the reason why we fasten faith on it, rather then if we found it by search agreeing with our need, which were to make it no divine Scripture to us, but when it is sug­gested; and against Satans delusions who may suggest Scriptures, unto soules taken with this way, under false glosses. 4. Much is spoken of Christ in the Old Testament under types, and it should be our care in reading it, to understand these types well, and see Christ the truth in them; for, so do the disciples see a Prophecie of Christ held forth in the profession and practice of David the type. 5. Zeale, providing it be according to knowledge, Rom. 10.2. is a com­mendable grace, when men are employed about right things, not negligently and for the fashion, but affe­ctionately. As herein Christ hath given us a patterne, who excelled in all graces, and particularly, that of zeale. 6. As Gods house, and the matter of his King­dome and Ordinances, are the chief object of zeale, which should be ballanced with meeknesse in our own matters; so true zeal is the only right and acceptable principle of Reformation; and men will go no further in the study of Reformation, then there is zeal or in­dignation against what dishonoureth God, and love to that which honoureth him; for, upon this principle did Christ reforme; and he was affected with the zeal of Gods house. 7. Albeit true zeal do trust God with caring for his own affaires, and so is neither diffident nor hastie, yet the nature of it is to be a spending grace, and it will affect the person with pain, till what is amisse in Gods house be rectified; And it will encline a man, having Gods call, to stoop to meanest employments, and to feare no hazards in car­rying on Gods work; for, The zeal of thine house hath eaten me up, and Christ evidenced how much his zeal affected both body and minde, by abasing him­self to this mean emploiment of scourging out beasts and men, and by exposing himselfe to their fury, if he had not been armed with divine terrour. 8. Albeit that zealous instruments were removed, and love and zeal among men should decay, and they neglect and become carelesse of the matters of God; yet Christ never wanteth zeal to resent and redresse the wrongs done to Gods house; for of him it is still true, The zeal of thine house hath eaten me up.

Followeth in the second branch of this part of the chapters Christs conference with the contentious Jewes, even these (it seems) who were driven out, who being put to the door, and he drawing back his terrour, they (in these verses) begin to question his authority to do as he had done. For, seeing these that were in power did tolerate these things they reck­on that it was boldnesse in him to undertake it, unlesse he had an extraordinary calling, or were the Messiah, and if so he were, they desire a proof of his Commissi­on by some signe. Christ in answering, remits them (but in dark termes) to his death, which he foresaw and would permit them to put him to, and to his Resurrection, to prove that he was the true Messiah, and Saviour of sinners. Doct. 1. A work of Refor­mation of Gods house, will never want opposition from corrupt men, even when Christ and his terrour is e­minently seen in it; for, Christ met with opposition thus far, that we should not stumble when we meet with more. 2, Obstinate wicked men, and especially polluters of the House of God, will hardly be reform­ed, however they be convinced; for, these Jewes an­swer again, or except against what he did, now when terrour had driven them out, and they had nothing to say. 3. Whatever pretences men may have, where­with they think to palliate their corruptions in Gods service, and make them plausible, yet when Christ cometh, he will make their greatest Patrons speechless in that cause; for, they are put to the door with si­lence, and when they would carp most, they dare say nothing in defence of the corruptions themselves, only they question his authority to purge them out 4. When mens hearts are once hardened in ill courses; even a shake with the terrour of God will not gaine them, but so soon as the fit is over, they will not fear impu­dently to speak against Christ; for, so do they when he draweth back his terrour. 5. When enemies of Re­formation cannot justifie their own faults, they will ra­ther quarrel the calling of Reformers, then yield to the convincing truth held out by them; for, their que­stion importeth their questioning of his calling to do this, since he had given no signe for it. 6. Enemies of Reformation and unbelievers are not content with warrants from the Word, nor with such confirmations as God prescribeth, unlesse they get signes of their own carving; for, it was not their fault simply to s [...]ek a signe, seeing Christ was to confirme his authority and doctrine by signes, but that (beside that they had no intention to believe however) they were nothing at all wrought upon by the Word; fore [...]ing this, no [...] are they content and convinced by he signe Christ had given now wrought upon themselves, in that one man had chased them all, being overcome wi [...]h the con­science of the filthinesse of their fact, and the sense of his Majesty. 7. No man ought to undertake a work of Reformation, but he who hath a calling thereto, and can instruct it by evidences sutable to the nature of the calling he claimeth to; for, this Question doth import, that if Christ could not prove his [...]uthority, he had done unwarrantably, though the action were good in it self. 8. Chtist did foreknow all his own sufferings, and would not hinder, but willingly permitted them to come on, and underwent them; for, Destroy this Temple, is not a command of Christ; but a Prediction foretelling their malice, and a per­mission to them to do their uttermost. 9. The ma­lice of superstitious and greedy enemies of Truth and Reformation, will be satisfied with no lesse then the lives of Reformers; and as God permitted Christ to be killed, so he may permit the lives of notable Re­formers to be taken by enemies, that so they may be made conforme to their head, and that their sufferings [Page 30] may be a seale and testimony to their doctrine; for, Destroy this Temple, doth import, that he knew no signes would satisfie them, but to have him killed, hereby also teaching all his followers, what to expect in doing the like work. 10. Christ foreknew that he would not succumbe in his sufferings, but would over­come death, and all the malice of his enemies, by gi­ving them their will, and then rising again the third day by his own power, as it accordingly came to passe: for, saith he, Destroy this Temple, and in three dayes I will raise it up. 11. Christs Death and Resurrecti­on from the deal, is an infallible signe that he is the Messiah and true Redeemer of sinners, having authori­ty to order abuses in his own house; for, herein he did the works of the Redeemer of sinners; and trium­phed over death, and proved himself to be God, Rom. 1.4. therefore doth he remit them to this signe, to prove his authority.

These Jewes mistaking Christs speech, do again carp, supposing he had meant of the material Temple. But John cleareth Christs meaning, whereas they (as would appear) were lest to their mistakes. Whence learn, It is Gods judgement on haters of truth, that Christ speaketh in parables to them; and that they are given up to mistake and carp at him, and are left in their mistakes, for, so fared it with these Jewes, to whom Christ spake of his body under the name of the Temple. 2, As it is no new thing to see men wrest Christs speeches, so a maine cause of mens mistakes in Religion, is, when they understand figu­rative speeches, as if they were proper; for, the Jews erre, in taking what Christ spake of his body under the name of the Temple, the type thereof, as if it had been spoken of the type it selfe. 3. A work of Re­formation is a work of great difficulty, and may en­counter with much opposition and many delays, before it be perfected; for, so much doth the Jewes exce­ption against Christs words, taken in their own sense, import, Fourtie and six years was the Temple in building, reckoning all the time betwixt Cyrus edict, of their laying the foundation, and the sixth yeare of Darius, wherein it was finished, after many delayes, Ezr. 6.15. Or, however their supputation hold, yet it was certainly long in building. 4. Men do mi­stake Christ, (take his words as they will,) when they measure his power by their carnal reason: for, take them even in their own sense, it was not impos­sible for him to reare up the Temple in three dayes, since he was God, and did undertake a greater work, even to raise up his own body from the dead. 5. Scripture doth expound it self, and what is dark in one place, is cleared in another; for, John doth here clear Christs meaning, He spake of the Temple of his body. 6. Christs body is the truth of that type of the Temple; for, as God did declare the Temple to be his dwelling place, so in him dwelleth the fulnesse of the Godhead bodily: As the Temple was the trysting place, whese sinners found God in the Mercy-seat, and where he gave out his Oracles; so in Christ incarnate God is to be found reconciled with sinners, and he is to be heard, revealing the Father and his minde; And, as the Temple was a magnificent stately Palace, yet more glorious within then in outward shew; so also was Christs body and humane nature, framed by the fin­ger of the Holy Ghost, without original corruption, and filled with excellent endowments, and the inha­bitation of the Godhead; therefore is his body spoken of under the name of the type, and called, The Temple of his body.

John recordeth the use the disciples got of this con­ference, not presently, but after the Resurrection of Christ: Namely, that then this passage is brought to their remembrance, and they were coofirmed in the faith of this and other Scriptures, which spake of his Resurrection. Whence learn, 1. Even true disciples may be such babes in knowledge, that for a long time they will little understand what Christ saith: for, it was long before the disciples took up the meaning of this passage. 2. It is a mark of true disciples, that how­ever they be ignorant, yet they will not carp at what they understand not, as enemies do, but will in silence reverence all that Christ saith; for, when the Jewes quarrelled, v 20. we finde them silent. 3. Disciples may heare that at one time, the understanding and be­nefit whereof may be reserved to begotten by them at another time, and that (it may be) long thereaf [...]er; for, When therefore he was risen from the dead, his disciples remembred that he had said this unto them, &c. 4. The doctrine of the Crosse, and of victory and deliverance from the same, even when it seemeth to prevaile most over the sufferer, is a doctrine which disciples are slowest to learne and believe of any, be­cause of their carnal conceptions of Christ and his Kingdome, and of their discouragement when these are disappointed: for, it was when he was risen from the dead, that the disciples remembred, and understood, and believed this doctrine as they ought; See, Luke 24, 45, 46. And thus also is the lot of his members oft-times judged of. 5. As Christ will accomplish in due time what he hath spoken; so the event of matters being compared with the Scripture, will clear many mistakes, and be a notable confirmation to faith, and an exposition of many Scriptures: for, When he was risen, they then remembred and believed this and other Scriptures. 6. The doctrine of Christ was agreeable to the Scriptures, and both alike sure; it being all one to have his minde in Scripture, and to have himself speaking immediately, seeing he is the Authour of [Page 31] bo [...]h; for, They believed the Scripture, and the word which Jesus had said, as being both alike sure, and to one purpose.

Lastly, in this part of the chapter, John recordeth some further of Christs proceedings at this feast; that he wrought such miracles, as drew divers to professe faith in him, whose profession he would not trust, as knowing well what they were, as he doth all men, even what is most inward and secret in them, and that of himselfe, without any information from others. Whence learn, 1. Albeit Christ will not satisfie the curiosity or tempting humours of men; yet he will not denie to work whatsoever may be needful for the confirmation of the faith of his own: for, though he would grant no present signe to the contentious Jewes, v. 18. yet he did miracles in Jerusalem at the Passe­over, in the feast day, though it be not recorded in par­ticular what they were; hereby also giving us to un­derstand, that when Christ cometh to work a work of Reformation, (as here) he may sometime second it, (not with miracles now, but) with notable and won­derful works of Providence, to gain credit to his work, and faithful instruments about it, and, it may be, to quash the fury of malicious opposites. 2. It is not unusual for some natural men to be so far affected with Christ and his working, as to be convinced in their judgement of some excellency in him, and be drawn to professe some sort of embracing of him; and yet they remain still in nature, and unconverted; for, many believed in his Name, or professed to do so, who yet were unsound, as the sequel cleareth. 3. It is a clear evidence of unsoundnesse, when Christs works are the chief thing, drawing men to professe faith, and not his Word, revealing his nature and pro­perties: for, such was their faith, They believed, be­cause they saw the miracles which he did. Such con­verts are not affected with their own misery and Christs mercy, and so have not a right principle; and Christs works will not be alwayes alike glorious, and so their affection bottomed on that, will ebbe and flow, and at last evanish. 4. As Christ no sooner be­gins to reforme, but Satan in enemies will be raising stormes, and laying snares for him, in which unsound converts will not prove trusty, nor back him, but be ready to turne enemies; so it is wisdome in trying times to be wary whom we trust, even of Professors: for, Jesus did not commit himself unto them, that is, seeing hazard appearing, he would not familiarly converse with them, as men to be confided in: for, he kept but one Judas of such, and he betrayed him. 5. Albeit we cannot infallibly discern of Professors, before they discover themselves, yet Christ knoweth hypocrites before they discover themselves to men; for, he knew all men, and them among the rest, so as not to trust them. 6 Christs discovering of one or more hypocrites, is a document to all to take heed to themselves, as being seen and known of him: therefore is his knowing them expressed in a general, He knew all men, 7. Christs knowledge of men is not conjectural, or by report, but certain, as being by and from himself as God: for, he needed not that any should testifie of man. 8. Christ doth infallibly know what is in-most, or most secret and hidden in man, the thought whereof should excite all to self examina­tion, and be an encouragement to the sincere; so much is imported in this reason, For he knew what was in man.

The occasion of this Conference and Sermon of Christ, is, Nicodemus (a Pharisee, and not one of the common sort, but a Ruler and Member of the Councel) his coming to Christ by night, and in his discourse giving him reverent titles, and testifying that he and the rest of the Pharisees were convinced by Christs miracles, that he was a teacher sent of God, however their malice drave them over the belly of their light. Whence learn, 1 So great is the excellencie of Christ, and the riches and efficacy of his grace, as he can not only convince, but will even, (when he pleaseth) convert and draw in greatest enemies to him: for, Nicodemus a Pharisee and ruler of the Jewes came to Christ, and albeit the beginnings were but small, yet they came to further maturity afterward. 2. Even Persecutors and haters of Christ may be so for [Page 32] convinced of his excellencie in his Ministry, as in cold blood they will be forced to see God shining in it; for, saith Nicodemus in name of his asso­ciates, the Pharisees and Rulers, Rabbi, we know that thou art a Teacher come from God: and the like thoughts may men be forced to have of his work­ing and presence in and with good Ministers, who yet have not found enough evidences of grace for all that. 3. There may be alike conviction and light in mens minde, which yet doth not work alike on their will and affections; but many who know as much as others, being left to the natural corruption of their hearts, do yet sit still, when these others by the power of grace are drawn to Christ; for, saith Nicodemus, we know, &c. and yet onely he came to Jesus. 4. Great places, and honour, and credit prove oft-times great snares to men, to hold them from Christ, or from such an open avowing of him as becometh; for, Nicodemus came to Jesus by night, as fearing to lose his place and reputation with the rest, or to sustaine some damage, or be­ing unwilling to be found ignorant, and one that needed come to be taught. So great cause have men to be content with their mean estate which hideth them from many snares, and to pity and have cha­rity to others who have greater tentations. 5. Men may seeme to have very high thoughts of Christ, who yet come farre short of that estimation that is due to him; for, all he saith is, Rabbi, thou art a Teacher come from God, or, an extraordinary Teacher, whereas he was God over all. 6. Christs miracles were known, even to enemies, to be done by no jugglery, and to be such as could be wrought onely by divine power, and to be a proof of his authority; for, it was acknowledged, no man can do these miracles that thou doest (of which see chap. 2.23.) except God be with him.

Followeth the conference it self, and Christs in­structing of this Pharisee; wherein, first, he pres­seth the necessity of regeneration, ver. 3. Secondly, meeting with an ignorant scholar, he repeats and explaines the way of this birth, ver. 4, 5, 6, 7, 8. Thirdly, Nicodemus continuing yet ignorant, is re­buked for the same, and for the unbelief common to him with the rest of the Pharisees, ver. 9, 10, 11, 12. Fourthly, he leads Nicodemus up to the know­ledge of himself, as the onely revealer of spiritual mysteries, and author of salvation through faith in him, ver. 13, 14, 15. Fifthly, this way of salva­tion, and the certainty thereof, is confirmed and commended from the love of God in sending Christ for that end, ver. 16.17. Unto which is subjoyn­ed the condemnation of such as shall, by unbeliefe and delight in their sinful wayes, reject this remedy, ver. 18, 19. Proving that it is their evil deeds which makes them so to do. ver. 20, 21.

In this verse Christ begins with this Pharisee at the first principles of Religion, and by a grave as­severation teacheth the necessity that all men have of a change by regeneration, if they would expect to enjoy a part either in the Kingdome of grace or glory, for so this Kingdome of God may be extended to signifie. It is said Christ answered, and said this to him, either because Nicodemus had moved a que­stion concerning this matter unto him whom he had called a Teacher, ver. 2. though it be not record­ed, or because Christ saw his need, and answer­ed to it, by applying fit remedies, and seeking to cure all his ills at the root. Doctrine 1. Christ is very meek to such as come to him, though with many weaknesses, and will not saile to take pains upon them to bring them further up; for, though Nicodemus failed in acknowledging him onely for a Teacher, and stealing to him by night; yet Christ passeth over all this, and considering his need, doth teach him. 2. The great businesse of men, e­specially professing themselves scholars at Christs school, should be to know the way of salvation, and how to be in a state of grace, and in the way to glory; for, so much doth Christs grave and doubled asseveration in pressing this point, as most necessary, and his pro­pounding the want of a part in this Kingdome as a certification sad enough, whatever a man have else, teach us. 3. Every man by nature (be he in appearance better or worse) is out of the state of grace, and unmeet for glory, till a change be wrought. So much doth Christ gravely assert, Ve­rily, verily, I say unto thee, except a man (be who he will, an Epicure, or Civilian, or painted Pha­risee, a grosse sinner, or under the power of ori­ginal and heart corruption onely) be borne a­gain, he cannot see, (or enjoy, or partake of, or, as it is, ver. 5. enter into) the Kingdome of God. And by this doctrine, Christ puts this Pha­risee from all conceit of himself, by discovering his danger of perishing, that so he may become teach­able. 4. For working of this change in man, mans nature is not in such a condition as needs some reparation onely, but is wholly corrupt; Not will a bare acknowlegment of Christ, nor a moral re­formation of carriage and principles, nor common gifts and graces serve a mans turn, unlesse there be a change of the whole man from the state of cor­ruption to the state of holinesse, and a restaurati­on and renovation, in some measure, of that image of God wherein he was created; for, a man must be born again, or, the second time, (as Nicodemus expresseth it, ver. 4.) before he be right. The word rendred again, signifieth also to be born all of new; as a man going to build his house better, razeth it to the very bottome to lay a new foundation, and as a man beginning to declare a matter from the very original and first rise of it, and so Luke useth the word, Luke 1.3. 5. This change and reno­vation is called a birth, with allusion to a mans being born of his mother, because of many resem­blances betwixt the one and the other. As, 1. As a child is 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 [Page 33] 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 [...]e [...] 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 [...]rawn from Christ apprehended by faith, after that faith is wrought in him; for, so the original also b [...] [...]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.

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.

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; [Page 34] 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 Matth. 3.11. the holy Ghost and fire signi­fie one thing, or the Spirit working like fire in pur­ging drosse, so the water and Spirit signifieth the Spirit working like water. Hence it is that verse 6. he repeats onely the Spirit, as including all that is here signified by the water and Spirit. And this ex­pressing of the Spirits working, under the name of water, is no unusual expression in the Old Testa­ment, Isa 44.3. Ezek. 36.25. Doctrine 1. No apprehension of impossibility in the matter of rege­neration, doth warrant men to shift the thoughts of the necessity of it, or to think that any lesse then regeneration will availe them to salvation; for, Christ notwithstanding Nicodemus his doubt; presseth it as necessary, and gravely interposeth his authori­ty (whom Nicodemus acknowledged for a Teacher come from God) to perswade him of it, Verily, verily, I say unto thee, except a man be borne of water, he cannot into the kingdome of God. 2. As Christ is meek and tender unto such as bring their doubts and ignorance unto him (and therefore informeth Nicodemus) so, mens questioning of truth, and their propounding of doubts against it, is an occasion that Christ makes use of for clearing of truth yet more; for, he taketh occasion of Nicode­mus his doubt, to clear the doctrine of regeneration. 3. Regeneration is wrought neither by the power of nature, nor by outward Ordinances onely and alone, but by the efficacy of the holy Spirit, who doth pre­vent the sinner, and blesse outward means to him, before he can be changed; for, a man is borne of the Spirit. 4. The Spirit in working this change of regeneration, worketh like water; for, as water cleans­eth what is filthy, and makes it bright, so the Spi­rit doth apply the blood of Christ, for cleansing polluted nature, and renewing of it in true holi­nesse; as water cooleth and refresheth the thirsty and faint-hearted, so the benefits purchased by Christ being applyed by the Spirit, do refresh the fainting souls of sinners in the perplexities and pangs of the new birth, or afterward, Psal. 42.1. And, as wa­ter fructifieth the barren ground, so the Spirit ma­keth the regenerate man fruitful in every good word and work; Therefore is this birth described to be a mans being born of water and of the Spirit.

Christ subjoyneth a reason of the necessity of re­generation for attaining salvation, and the certainty of the regenerate mans salvation; because men by nature are corrupt and opposite unto that Kingdome, and a renewed nature is made sutable to it. Whence learn, 1. The corruption of mens nature, being well seene, would soone discover the necessity of a change by regeneration, and none will sleight this, but they who are ignorant of the former; There­fore doth Christ upon this ground presse the neces­sity of a new birth. 2. Men by nature, or by their natural birth, are altogether corrupt and fleshly creatures, in all the powers and faculties of soule and body; for, he that is borne of the flesh, is flesh, or, one lump of corruption, flesh being taken here for corrupt nature, and so including not out­ward and fleshly sinnes onely, but even the corrup­tion of the minde also, as Gal. 5.19, 20, 21. 3. The corruption of mens nature is transmitted by generation and propagation from their parents, and, so is the seed of actual transgressions before they break forth; and (however children of Church-members be borne federally holy, and in visible Co­venant, 1 Cor. 7.14. yet) every one who cometh of Adam in the ordinary way of generation, is infe­cted with it; for, that which is borne of the flesh, or, of corrupt man, is flesh. 4. Whatever dignity men may be borne to, yet all that we can claime by our natural birth, is, that by it we are seclud­ed from heaven; for, our condition by nature is held forth as a reason why we must be regenerate before we enter into the Kingdome of God. 5. The corruption by our natural birth, and our unfitnesse for heaven thereby, is, to the Lords own, cured and made up by the Spirit of regeneration; for, therefore is it subjoyned, that which is borne of the Spirit, is Spirit. 6. A true evidence of regenera­tion, and of mens being fitted for heaven by it, is when men become spiritual in disposition, senses and discerning, motions and inclinations, and in actions, leaving a stamp of their dispositions even upon their common actions; and when they labour not onely to have habits of grace, but to have the spirit of these graces; or, the daily influences of the Spirit, to make them lively, fresh and active; for, that which is borne of the Spirit, is Spirit, not by a change of substance, but as is before ex­plained.

Christ seeing Nicodemus at a stand, and mar­velling at that which he was saying of this new birth, as at a thing impossible, he forbids him to marvel; and by a similitude taken from the winde, he cleareth the matter yet more, and sheweth that [Page 35] it is nothing the lesse true that he could not com­prehend the way of it; for, as the winde blow­eth freely, and at the command of no creature, and as the sound and effects thereof prove that it is, and yet mens reason cannot reach to know from whence it ariseth, and whether it goeth, or from how far it cometh, and how far it goeth, seeing at the same time there are contrary winds in seve­ral places of the earth; so in this spiritual birth and change, wherein the Spirit worketh freely and efficaciously, it may be sensibly found by effects, al­though the manner and way how it is wrought, be incomprehensible. Doctrine 1. Albeit Gods works, and particularly in regeneration, be glorious and excellent, at which faith may far more wonder then at a mans conception in the womb, Psal 139.14. Yet Christ condemneth that wondring as sin­full, which sloweth from unbelief, and from mens counting that impossible which they cannot com­prehend; Therefore Christ forbids such wondring, marvel not that I said unto thee, &c. when yet he holds out the thing as incomprehensible. So ex­cellent is the nature of faith, that it maketh that to be a commendable duty, which were sinful, if coming from unbelief. 2. Albeit all men, even the greatest Doctors, lie under a necessity of being re­generate if they would be saved; Yet Christ is excluded from that number, being sanctified in his conception by the holy Ghost, and borne without sin; Therefore he secludeth himself here, and in­cludeth Nicodemus and all others, when he saith, ye must be borne again. 3. By the fall of Adam, mans understanding falleth short even in compre­hending natural things, and there are depths in nature, and even in things most obvious to sense, wherein natural light doth faile; so it is said here of the winde, thou canst not tell whence it cometh, and whither it goeth. And by many questions about such things is Job put to a non-plus, Job 38. and 39. 4. Good use may be made of common and obvious things, to further spiritual mindednesse, and to help to satisfie us and quiet our reasonings in spiritual things; for, Christ by this similitude cast­eth a copie to all, to be led by thoughts of the winde, to think on regeneration, and silenceth his wondring, by making his common sense and rea­son about the winde, subservient to quiet his faith about this mystery; and by the condsietation of such things as these, God bringeth Job to dust and ashes before him. 5. The Spirits working is com­pared to winde, not onely here, and in that ex­traordinary pouring out of the Spirit, Acts 2.1, 2. but Cant. 4 16. Not onely because the Spirit and winde have one name, in the originall languages of the Scriptures: But because of many things where­in the one resembleth the other; And in the text (to go no further) we have these. 1. As the winde bloweth through the world freely, not staying for the command, nor caring for the prohibition of any creature; so the Spirit in his working is a free agent, working where, on whom, when, and in what measure he pleaseth, and will be hindered by none, the winde bloweth where it listeth. 2. As there is somewhat in the winde which is sensible, and felt or heard, proving that it is, thou hearest the sound thereof; so is the working of the Spirit discernable in the effects, by them that have it, Onely as the winde is not alwayes alike loud, nor sensible, so the working of the Spirit is not al­wayes, nor in all alike discernable; and as they who hear the winde, must have the sense of hear­ing clear; so men who desire to feele the effects of the Spirit, would not over-cloud their own discern­ing with jealousies and misrepresentations; and with­all, it would be considered, that the Spirit is one gift, and discerning of him and his working is a­nother gift, (1 Cor. 2.12.) to be sought of him, or else we may mistake; Likewise, this discerning faculty may sometime be keept up where the true work it, either for trial, that we may not build our selves on what is within us, but on Christ; or for chastisement, because we have grieved the Spirit. There may also be some babes in Christ, who cannot for a time discern their own members, though they really have them. 3. As there is some what in the winde incomprehensible to natural rea­son, thou canst not tell, whence it cometh, &c. So in the Spirits working, there is somewhat not onely beyond the reach of natural reason, 1 Corinth. 2.14 but even above sanctified reason, as to know how he insinuates himself with the Word upon us, and frameth that hidden man of grace; There are mysteries here to be adored, and calling for praise, that he should work so admirably in us, rather then to be pried into: In all these respects, is this comparison of the winde applied, So is every one that is borne of the Spirit.

Nicodemus continuing in his ignorance, notwith­standing all this pains, is reproved for it by Christ, as being a shame for a man of his calling to be ignorant of such truths, which were so necessary and clear. Whence learn, 1. When divine truths are told in plainest termes, and as fitted as can be to vulgar capa­cities, yet they will be still obscure to a natural mind: for, Nicodemus is yet ignorant, when Christ hath il­lustrated the matter, much more may men be ignorant when others teach. 2. The great cause of mens igno­rance of divine things, is, their carnal reason, which (especially in able men) keeps them from simple be­lieving and resting on what is revealed, till they see a reason for every thing: for, this is Nicodemus his constant objection, How can these things be? 3. This carnal reason is not easily beat down, nor will any external means or speaking (though even by Christ) do it, till some more powerful meanes be ad­ded, for, after all this pains, to solve that doubt when it was first propounded, v 4. it sticks to him yet. 4. Where Christ hath taken pains in teaching, and men do not profit, there he will sharplie rebuke this, [Page 36] being one meane to stir up men to make progresse in his school: therefore, doth he thus reprehend Nicode­mus, though more mildly then he dealt with other Pharisees. 5. A special mean of humbling men (espe­cially such as have parts) and making them more ca­pable of Christs instruction, to convince them of their grosse ignorance, for knowledge is that whereby men differ from beasts, and therefore to see the want of that will lay their pride, Psal. 73 22. and conceit of knowledge doth puste up men till they be discovered what they are 1 Cor. 8.1, 2. Therefore doth Christ discover to Nicodemus, whose carnal reason and parts made him stand out, that he is an ignorant, and knoweth not. See Prov 30.2, 3. 6. Every man as he hath a calling and station in Church or Common­wealth, ought to be answerable unto it, and have en­dowments [...]utable; for, Christ from his place argu­eth, that he ought to have been better acquainted with these things. 7. Man m [...]y have great learning, and be Teachers of the Church, and yet be ignorant of the found principles of Religion and Regeneration, not only in an experimental, but even in a contem­plative way, when a Church is fallen in Apostasie, and the matter of trying such is neglected, and espe­cially where superstitious observances come in the room of the sound exercises of Religion; for, in this declining Church, where traditions and superstitious rites prevailed, a Master of Israel knoweth not these things. 8. It is a great sin and shame of teachers, to be found ignorant, (who should have knowledge to instruct others,) especially in the sound principles of Religion; for, saith he, Art thou a Master of Israel, and knowest not these thing? 9. The more clearly truthes be revealed, and the more weighty they be in themselves, mens ignorance is the more blame-wor­thy; for, saith he, Knowest thou not those things? the very principles and fundamentals of Religion, and which were revealed to Israel, among whom thou art a Master. That they were of old revealed, appear­eth from Deut. 30.6. Psal. 51.10. Jer. 31.33. E­zek. 11.19. and 36.25, 26. and elsewhere.

In the next place, Christ reproveth his unbelief ac­companying his ignorance, which was common to him with the rest of the Jewes, especially the Phari­sees; this he doth upon two grounds, whereof the first (in this verse) is taken from the assurance he had of the certainty of his doctrine, it being perfect­ly known as by eye-sight. This way of certainty by seeing, is attributed to Christ, v. 32. as proper to him who was in the bosome of the Father; and ta­king it thus strictly, while Christ saith, we have seen, it may be understood of the whole Trinity, bearing witnesse with him, John 8.16, 29. 1 John 5 7. But taking this seeing more largely, the expression seemeth rather to take in John the Baptist, who was the present publick witnesse with Christ at that time, and who (as others, Prophets and Apostles) had the certainty of what he preached in his own measure, from Christs illumination, and did indeed preach what was most certain, and what Christ revealed out of the bosome of the Father; though few did believe and embrace either Christs testimony or his. Doct. 1. Where Christ hath men to reprove for igno­rance, there will be also unbelief found that is blame-worthy; for not only cannot ignorant men believe, but in many things men are bound to embrace truth by faith, though they cannot comprehend them by na­tural reason, and so unbelief is the cause of not clo­sing with these high mysteries; therefore doth Christ challenge Nicodemus for not receiving the witnesse; or not embracing this truth by faith, resting on the Authority of God the Revealer. 2. Ill Scholars that come to Christ may be led back to see more of their misery, common to them with others, that so they may not rest on any thing they think peculiar in them­selves, but be stirred up effectually to studie to profit; therefore doth Christ shew Nicodemus, that he was lying yet in the common sin of others; Ye receive not, &c. 3. Whatever mistakes men have about spi­ritual truthes, yet they are infallibly certain in themselves, and infallibly known to Christ, who revealed them out of the bosome of the Father, as the sure ground of our faith, and that he cannot mislead such as he teacheth; therefore doth Christ so gravely as­sert and inculcate this principle, Verily, verily, I say unto thee, we speak that we know, and testifie that we have seen. The latter word explains the former, that he is as certain of it as of a thing seen, though not with bodily eyes. 4. Such is Christs condescendence, as to take in sinful men with him in the same yoke of bearing witnesse to the truth, and of partaking in their measure in the same honour with him the chief Shepherd, and of holding out the same infallible truth with him from the Word, though their perswasi­on and certainty of it be from his gift, and inferiour to his; therefore, saith he, we speak &c. John being a conjunct witnesse, speaking the same sure truth, and knowing it certainly in his measure, though Christ knew it in an higher way, both as God of himself, and as man by vertue of the personal union. 5. As it is no strange thing to see men, (however they may hear, yet) not liking, embracing nor believing most certain and saving truths; even when spoken by Christ himself; so the certainty of divine doctrine will agg [...]eage the sin of unbelief; for, saith he, we speak that we do know, &c. and ye receive not our witnesse, His doctrine is called a testifying and witnesse, as being both certain in it self, such as solemn depositions of faithful men are, and a standing testi­mony against them who beleeve it not.

The second ground upon which Christ reproveth and aggreageth his unbelief, is, the plainnesse of his doctrine: Christ had spoken of heavenly things in a [Page 37] plain way under a similitude taken from earthly things, as, v 8. and if he did not comprehend and believe them so, what would he do if they had been spoken of as heavenly things in a stile suitable to their own nature? Doct. 1. It is the will of Christ, that teach­ers of souls do not affect high and lofty stiles, and quaintness of expression, but that in doctrine they descend as low as may be, and accommodate them­selves to the capacity of people; for, herein Christ commends his own love in drawing the copie; I have told you earthly things, 2. Even spiritual things, when they are spoken of under earthly similitudes, are but earthly things in comparison of what they would be, being spoken of in their own language and termes; therefore he calleth them, being so expres­sed, earthly things, in comparison of heavenly things, expressed in a suitable stile. There is an eminencie in these things above what any similitude can expresse, and when we come to know as we are known, we will finde it so. 3. When all is done that can be to bring down spiritual things to a peoples capacity, yet there is no power in men of themselves to understand or close with them; for, Christ found it so, I have told you earthly things, and ye believe not: and Ministers need not think it strange, if their doctrine be no better entertained then Christs was. 4. The plain­nesse of doctrine doth aggreage the sin of ignorance and unbelief, and make it more inexcusable: for, it is a challenge, I have told you earthly things, and ye beleeve not, &c. 5. Such as are rightly convinced of their dulness in taking up spiritual things, when plainly expressed, will much more see their inability to take up these things in their own nature; and how­ever, this will stand as a witnesse how far men are from knowledge, or closing with spiritual things: for, so doth Christ hold out, If I have told you earthly things, and ye beleeve not, how shall ye believe if I tell you of heavenly things.

If we understand these words properly of ascending to heaven and enjoying eternal felicity, it doth in­deed hold good, that onely Christ entereth there by his own vertue, and all others onely through and by him; and so the scope of this verse will be the same with verse 14, 15. of which in its owne place. But the dependance on the former purpose, and the expression of this in the by-past time, where­as Christ was not yet ascended in his humane nature, leads us rather to understand this ascending to hea­ven, figuratively, of comprehending heavenly myste­ries, and entering on Gods Councel concerning the way of salvation, as it seemeth to be understood, Rom. 10.6, 8. with Deut. 30.11, 12, 14. And so the meaning is, that no man of himselfe can know or take up these things, that being Christs prerogative, who manifested himselfe from the bosome of the Fa­ther, in our nature, and yet as God, is still in hea­ven; and thus Christ having reproved Nicodemus for his ignorance, doth yet shew the remedy thereof in himselfe. Whence Learn. 1. Christs sharp Word is not his last Word to his own, but when he hath chalenged most sharply for any fault, he is willing to offer himself, the onely remedy, to cure it; For, so doth he deale with Nicodemus his ignorance. 2. It is alike impossible for men, by their own parts and natural endowments, to take up and comprehend spiritual mysteries, as to climb up to heaven and en­ter upon Gods Councel; Therefore is it called an ascending up to heaven. 3. In so far as sinners come to a true and saving knowledge of heavenly mysteries: they are in a sort transported up to heaven from off the earth, as knowing the counsels of God, and being ravished with what they know; therefore also is it cal­led an ascending to heaven. If Capernaum were exalt­ed to heaven, Matth. 11.23. because of the offer of these things, what are they, who in some measure comprehend and embrace them? 4. It is proper to Christ the Mediatour only, in some sense, to ascend to heaven, and comprehend spiritual mysteries, both for the measure and degree of knowledge in these things, which, as God, is infinite, and as man, is large, as the humane nature is capable of, and for the kinde and manner of knowledge, which, as God, is of him­selfe, and, as man, by vertue of the personal union, whereas all others have any knowledge they have it from him; for, no man hath ascended up to heaven, (or comprehended these things fully or of themselves) but he that came down from heaven. 5. The Son of God in the bosome of the Father, was pleased to condescend so far, as to manifest himself unto the world in our nature, that so he might in our nature understand hea­venly mysteries, and communicate the knowledge thereof to his people; therefore it is marked as the ground of his ascending to heaven, or comprehending of these things for his peoples use, that he came down from heaven, the Son of man, hereby shewing, that his abasing of himself did exalt him as Mediatour God-man to that dignity, to be the store-house of wisdome and knowledge to his people; and that his love in stooping so low, to bring and communicate know­ledge to us, is remarkable; In all which, we are not to understand, that Christ, as God, did change place by his Incarnation, but only did stoop and demit himself to assume the humane nature in a personal uni­on. 6. Christ by his Incarnation, and becoming man, did not cease to be God, but continueth still the same, filling heaven and earth; for, he that descended down from heaven, is in heaven, and so is upon the counsel of God still, to teach us infalliblie. 7. The Son of God hath assumed the humane nature into so strict a personal union, that what is proper to either nature, is ascribed unto the person under whatsoever name; for, saith he, the Son of man which is in heaven, which is not to be understood, as if either his humane nature came from heaven, (for he is speaking of what still is there) or that his humane nature were in every place, but that the same person who is the Son of man according to our nature, is in heaven according to his divine nature, and yet but one person still. And hereby Christ sheweth his love to our nature, that un­der [Page 38] that name he ascribeth what is proper to his God­head, to himself.

Christ here pointeth out himself as the Saviour of sinners, having sufficient vertue to cure the sin­fulnesse and misery of such as flee to him by faith, and to keep them from perishing; and save them; This he doth under the type of the brazen Serpent lifted up in the wildernesse at Gods command, for curing of the Israelites bittten with the fiery Ser­pents, Num. 21 6, 7, 8, 9. Christ by subjoyning this to the doctrine of regeneration, doth partly teach Nicodemus the way of a taining regeneration, which is by the Spirits applying of the merit and vertue of Christs death in the first act thereof, and by the regenerate mans applying the same by faith, for carrying on that work to cure themselves per­fectly; and partly, he teacheth him that regeneate men are not to rest on any thing in them, but must be led out of themselves to Christ for attaining sal­vation. Doctrine 1: Truly regenerate men, and such as are minding that work in earnest, will see great cause and need to make much use of Christ; for, so much doth this doctrine, and the depen­dance thereof teach. 2. Christ and the use to be made of him was pointed out to beleevers under the Old Testament by types and figures; which as it should sweeten unto us the reading of these things, so it should point out our mercie, that we have not such dark and long prospects through which on­ly they could look to him, but we may see him more clearly; for, Christ sheweth here, that he was ty­pified by the lifted up Serpent. 3. It is our duty to dip in the application of this and the like types, till we finde the agreement that is betwixt the truth and the type; for, so doth Christ cast us a copy in the explication of this type, wherein we may see, first, They agree in the original occasion: As Is­raels deadly misery occasioned the setting up of the Serpent, so the occasion of Christs sending into the world was mans sinne and misery, man being so bitten with that old Serpent, that the venome is gone through him all, and he become liable to intolerable pain, if his conscience were not lulled asleep. Secondly, they agree in the impulsive cause; That, as the Serpent was a remedy of Gods own prescribing out of his great mercie, so is this remedy for lost sinners. Thirdly, they agree in their present condition when they were mad use of; for, as the Serpent was like that which bit them, so was Christ true man the second Adam answering to him by whom sinne came into the world: as this Ser­pent was without venome, so was he without sin: as the Serpent was made of brasse, and not of gold; so appeared he not in glorious state, nor majesty: and, as the Serpent was a very unlikely mean in it self, so they needed clear eyes who would see salvati­on coming by a suffering Lord, by a worme and not a man. Fourthly, they agree in the use to be made of them, and in the fruits that follow thereupon. And so 1. As the Serpent was lifted up on a pole at Gods command, that the offer of this remedy might be made conspicuous unto all Israel; so Christ, in regard of Gods decree and sentence against sin, and in regard of predictions concerning him, must be lifted up on the crosse, and be broken there, that this ointment might be let out for our cure, and he is made conspicuous to the Church on the pole of the Gospel, that faith may get footing on the offer made of him. 2. As the way of cure by the Serpent was a look, so it is beleeving in him, and laying hold on him by faith, that onely bring­eth cure of the guilt of sin, of the pain of consci­ence through sin, and of the dominion of sin. 3. As it was ground enough for any bitten Israe­lite to look to this Serpent, that he had need, and thirsted for cure by this appointed mean; so a [...]el [...] sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy. 4. As a simple look, though at great distance, and in some with weaker eyes, brought cure to them who were bitten, what ever they were; so a weak act of true faith, and at a great distance will cure the bitten sinner without exception; Whosoever beleeveth, and though his faith were never so weak, if it be faith. 5. As this look healed the bitten Israelite, and kept him from death, so though all men are in a state of perishing, and secluded from heaven without Christ, yet by faith in him sinners are freed from death, and made heirs of life, they shall not perish but have eternal life, and this includeth remission, reconciliation, perseverance, and all the means lead­ing to these ends, and is a benefit far beyond what an Israelite got by looking to the Serpent.

Christ insisteth to point out himself to Nicode­mus as the Author of eternal life, and to confirm and illustrate the former doctrine, as the particle for, importeth. And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the sal­vation of lost sinners, and the certainty of sinners salvation through faith in him, is confirmed from this, that it is Gods very end in sending him, that beleevers should not perish. Whence learn, 1. The world of it self is liable to pardition, and under sinfulnesse and misery, from which there is no de­liverance, but by Christ the Sonne of God onely; for so it is here implyed. 2. This way of mans de­liverance is not to be ascribed to any thing in man procuring the same, for God might justly have damned all, but to the free love of God onely; for, [Page 39] so are we here taught. 3 Love to lost man is not to be looked upon as shining in Christ onely, who willingly gave himself to redeeme him, but in the Father also, who loving lost man, sent his Sonne to suffer and do the office of a Mediator, that through his mediation he might (not begin to love them, but) communicate the effects of his love in a way agreeable to his justice; for, God loved the word, and that antecedently to his giving Christ, and as a cause of it. 4. This love, being rightly studied, will be found matchlesse and inexpressible, and so will all think of it, who are sensible of an interest in it, and of the fruits of it, God so lo­ved the world. See 1 John 3.1. 5. The match­lesnesse of this love may appear if we consider, 1. The person who loveth, even God who was provoked by man, and who standeth in no need of man, or of any thing to adde to his infinite hap­pinesse: God loved. 2. The object loved, which is the world, whereby we are not to understand all and every man (for that were to make God be dis­appointed of his will; and of what he intends to­ward man out of his love, seeing all get not good of Christ, and to have him giving Christ for them, for whom he will not sanctifie himself, nor inter­cede, John 17.9.19.) but onely his owne in the world among lost mankinde, who are not onely ga­thered from among all Nations and conditions of men in the world, and not of the Jewes onely, (as the world is taken, 1 John 2.2. See John 11.51, 52. Rom. 3.29) and who (as there is a com­munity or world of the reprobates as distinguished from the elect, John 17.9. so they) make up a world or community of themselves, 2 Cor. 5.19. John 6.33. But they are by nature the same that others of the world are, of the same race of cursed mankinde, and not onely living in the world, but after the fashions of the world: And herein shineth the matchlesse love of God, that he would not so far abandon lost mankinde, but he would have a new and holy community to himself from among them, and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate. 3. This matchlesse love appeareth in the effects, or gift bestowed by it, e­ven the Fathers onely Son by eternal generation and communication of the same essence, to be a ran­some and Mediator for sinners; God so loved the world that he gave his onely begotten Sonne. This gift and an interest in it, speaketh more love then any other benefit a man can receive, 1 John 4.9. and assureth of all other things in so farre as they tend to the mans good, Rom. 8.32. Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour, is onely by faith, where­by a man, being put out of himself, and seeing himself in the same condition with the lost world, doth flee to Christ the onely remedy, and roll him­self upon him as a sufficient Saviour; for, it is he that beleeveth in him, that shall not perish; Al­beit a self-condemned sinner have not a particular assurance of an interest in Christ, yet he beleeveth when he casteth himself upon him on all hazards: And albeit he misse many other qualifications, yet he is not to stand back, but to come to Christ, to get what he wanteth. 7. Albeit Christ be given onely to the elect, yet unto the visible Church the offer is held out generally upon condition of faith, whereby reprobates are left inexcusable, through their voluntary rejecting this mercie, and the elect, through Gods blessing on these offers and exhortations, are brought in in a way agreeable to their nature, as [...]a [...]i­onal creatures, Therefore is this gift and offer spoken of indefinitely, that whosoever beleeveth should not pe­rish. Otherwise to say, that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation; is not onely repugnant to Scripture speaking of particular election, and of the giving of some to Christ, & of working faith in them; but is injurious to Gods perfection, in ascribing such confused and indistinct thoughts to him, as a general decree, which may consist with the saving of all, or of none. 8. Such as come to Christ, the Lord maketh no exception of what they have been, nor of the degrees of their faith, if it be true; for, whosoever beleeveth shall not pe­rish. 9. Every beleever in Christ is not onely de­livered from perishing, by Christs underlying wrath for him, but is stated in a right unto eter­nall felicity, which he shall certainly attain; for, he shall not perish but have everlasting life, to wit, here in the 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.

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 [Page 40] 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 habi [...]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 dit [...]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.

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, [...]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. [...].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.

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 wo [...]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 underval [...]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.

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 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 [Page 42] 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.

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

The second and nearer occasion of this testimony, is, a debate betwixt some Jewes, and some of Johns disciples, whether his baptisme or their washings were best for purging of sin; and the Jewes (it seemeth) having nothing to object against John or his baptism, will yet depresse it what they can, by casting up Christ and his baptisme, as now out-shining John. Whereup­on his disciples, out of carnal emulation come to him with a regrate, that Christ who was brought in credit by his testimony, did now gather disciples of himself; and c [...]rie all the praise from him; and this is the third and nearest occasion of the testimony. Whence learn, 1. Truth will alwayes be liable to contest so long as men are carnal, and especially times of Refor­mation will readily breed debates and questions; for, there arose a question at this time. 2. None are more bold and ready to fall on debates, then those who are weakest in Religion, having much rash zeal, being conceited of the little light they have, and ignorant of their own inability, and of the subtility of errours and hereticks; for, it was some of Johns disciples, who were weak, very ignorant and emulous of Christ, who enter on this question. 3. Adversaries of the truth, are so deeply rooted in their superstitious cu­stomes, as they will be as ready and bold to dispute for them, as others are for truth, especially when they meet with a weak party: for, the Jewes question with Johns disciples about purifying. 4. It is an old policie of adversaries of the truth, when they can do no bet­ter, to put Christs friends by the eares among them­selves; for, so it is supposed the Jewes did here, by casting up Christs baptisme to disparage John. 5. Such disciples as are weak, and rash, and foolishly forward in debates, get more hurt then good by them one way or other; for, Johns disciples are sent away poisoned with carnal emulation and envie against Christ. 6. In so far as men know Christ, he will grow in their e­stimation, and men will come down, and get only their own room: for, it is supposed that Christs train was greatest, he baptizeth, and all men come to him. 7. Carnal emulation is an old and great sin in the Church, and even among Professors; it being the foule fruit of a carnal temper, to look on the successe and applause of one mans gifts, as the debasing of ano­thers who is faithful: to count the thriving of the work of God in one Ministers hand, the disgracing of another who is not so flocked unto: to be forty that any praise should go by our selves, or these we esteem of; or to be taken up, not so much with what con­cerneth the Gospel and the glory of God, as with the reputation of men employed about it; for, in all these they failed, they think Christ wrongeth John, that his rising disgraceth him, (and therefore they give him honourable titles, and debase Christ as one that had been with him, and brought in credit by him) and the thriving of the work in Christs hand angereth them, since it brought (as they judged) their Master out of request, Rahbi, he that was with thee beyond Jordan, &c. See; 1 Cor. 3.4. 8. It is a great injury done to Christ, when his voluntary humiliation aba­seth him in mens hearts, when men think he is ob­liged to any for giving him due respect, or that he wrongeth any when he is in greatest repute in his Church; for, herein they wrong him, in casting up that he was with John beyond Jordan, as one of his hearers, in alledging ingratitude upon him, in bapti­zing to Johns prejudice, who had born witnesse to him, and brought him in credit, and in quarrelling that all men come to him.

Followeth the testimony it self, wherein John repres­seth their emulation, partly by shewing that the dispen­sations of God to every man, are to be acquiesced in, v. 27. and by remitting them to his former doctrine, wherein he had asserted the difference betwixt Christ and him, v. 28. and partly, by an ample commendation of Christ his excellencie, wherein he points out the diffe­rences, not only betwixt Christ and himselfe, in his pe­culiar office of being a forerunner, but betwixt Christ and all men; And namely, that Christ is the Bride-groom, he and others but servants and friends, v. 29. That Christs glory was on the growing hand, and his splendour decreasing, v. 30. That Christ is as far a­bove men, as heaven is above earth, v. 31. That he is far above all in his knowledge of divine things, which he reveals, v. 32. — (though his doctrine be but ill en­tertained v.— 32. and so men deprive themselves of the dignity of setting their seal to the truth of God, v. 33. which yet is undoubtedly spoken by Christ, as having the Spirit without measure for that, as for other ends, v. 34.) That he is the beloved Son, having the charge of the Elect, and a Sov [...]raignty over all things for their good, v. 35. and that salvation is to be attain­ed only by faith in him, without which men will perish, v. 36.

In this verse, John in a general Assertion sheweth, that the difference betwixt Christ and him (as be­twixt men and men) for dignity of calling, gifts, ef­ficacy and successe, flowed from a divine dispensation, which could not nor should be quarrelled, unlesse men would bark against heaven. Whence learn, 1. Faithful Ministers will be far from emulation themselves, and from fostering it in others: and where grace is lively, it will resist tentations, which would kindle the fire of emulation; for, when they blow this corruption, zeal to Christs honour doth not [Page 44] onely quench that fire, but sets him on work to quench it in them. 2. Every excellency and law­full calling men have, is from God, who dispen­seth variously for eminencie in calling, gifts and successe, as he pleaseth; for, so is here imported, that God giveth from heaven, what men have in their several measures. 3. Men are to submit to dis­pensations of divine providence in what they enjoy of any of these, and upon that ground ought to cure carnal emulation; it being neither lawful, nor to any purpose, to do otherwise, for John keepeth down his own, and curbeth their emulation with this, a man can receive (or, take to himself) nothing, except it be given him from heaven, from which these grounds of curing this disease may be gather­ed. 1. Any calling or gift, and any successe men have in the exercise of their calling and gifts, is from God; which they ought rather to acknowledge, then quarrel what they want. 2. The variety of dispensations which men are ready to quarrel, is chiefly in gifts and ex­cellencies given for the use of others, and which are adorning rather then saving; for, of these the text is speaking, and men have the lesse cause to quar­rel for a lesse measure of these, if they have the truth of saving graces, necessary unto life. 3. There can be no envying of any who excell us in these, without reflecting on God who hath so dispensed his own gifts; for, it is from heaven that the dif­ference is. 4. As no man can lawfully usurp any calling which he hath not from God; (as they would have had John above Christ) so it will be to no purpose to aspire higher, in calling or gifts, then God hath set men, nor will it prosper; No man can receive, or, take to himself, but what is given from heaven; he can neither lawfully usurp a calling, nor think to be blessed in it, if he usurp it, nor can he prosper in stretching himself beyond his gifts and abilities, or in hunting after eminencie and repu­tation by them.

He remits them to his former doctrine, chap. 1.20. and attests their own consciences, if he had not clearly told them that he was not the Messias, but his forerunner. And this is the first, and a great difference betwixt Christ and him. Whence learn, 1. Faithful Ministers, and especially such as have eminent gifts, ought so to carry themselves in doctrine and practice; as to give no occasion to people to esteeme more of them then is meet, or to have emulation and envie; for, so had John put marches betwixt Christ and himself. 2. Let Mini­sters walk never so circumspectly and wisely, yet people are ready to debord, and run on such extre­mities; for, so had Johns disciples done, though clearly warned. 3. Negligent hearing, or forgetting of doctrine preached, is the ground of much mis­chief, which might be prevented; for, they mis­carried through not heeding what John had said, as judg­ing that he had spoken but modestly of himself, or they could not think of a greater, considering his gifts; or they had forgotten this in their fit. 4. How­ever people may miscarry with fleshly emulation, yet the testimony of Ministers sincerity, in walking cir­cumspectly, and labouring to prevent such exorbi­tancies, will give ground of peace and comfort; for saith he, Ye your selves beare me witnesse that I said I am not the Christ. 5. Christ is so far above all Ministers, that it becometh them to put marches be­twixt him and themselves; And he is so great a King, and there is so much need of preparation to receive and entertaine him, that it is the highest honour of Ministers to be Ushers to prepare his way; and it is their duty to prepare the way for him, by stirring up people to receive him, and not to stop the way, by obscuring of him, or keeping people hanging on them; for, this was Johns of­fice and high honour; I am not th Christ, but am sent before him.

John proceedeth to a second difference betwixt Christ and himself: Namely, that Christ is the Bridegroome to whom the Church is to be mar­ried, and it is a great enough honour to him, or any Minister to be employed betwixt him and his people, to invite them to him, and to see Christ enjoy his own peoples affection, and them brought to enjoy fellowship with him, by their Ministry; And this made him instead of envying, to rejoyce at the successe Christ the Bridegroome had. This difference and employment, though it was peculiar to John in some respect, yet may take in all faith­full Ministers. Doctrine 1. The relation betwixt Christ and his people is a relation of marriage, wherein the supreme, and all-sufficient Lord con­descendeth to take lost sinners to himself, in a sure bond not to be broken for every fault; doth make them one with himself; deigneth them with com­munication of estates, he taking part in their wants, and sharing with them in his fulnesse; and allow­eth them dignities and entertainment sutable to their state and relation; And on the other hand, his people are bound to embrace this offer, to acquiesce in him, to be subject unto him, and give him alone their heart and affections, not prostitu­ting themselves to any other, nor ought any other to usurp an headship over them, nor urge for that respect and roome that is due to him alone; for, the relation is expressed under these tearmes, of bride, and bridegroome who hath the bride, and enjoyeth her. 2. The relation betwixt Christ and his peo­ple is expressed as espousals, and under the name of Bride and Bridegroome, rather then under the noti­on of a compleat marriage; Not onely because it is begun here; and to be consummate in heaven; [Page 45] but because, however Christs affection respects ra­ther his peoples profit then their humours, yet it is still fresh and tender toward them, as of persons new married, or in termes of it. 3. Albeit Mini­sters do not usurp Christs place, yet their office, being faithful in their duty, affordeth them abun­dant honour, under the name of the friends of the Bridegroome, an office which was usual in those times in the solemnities of marriage. Wherein are held forth, 1. It is their great honour to be ac­counted and be friends to Christ. 2. It is also their honour to be friends especially to further the marriage, and that Christ will be honoured by their attendance, and commending and appearing for him, and by their inviting the Bride to embrace him, and being instrumental to bring them together, such were the friends of the Bridegroom, his most especial and intimate friends. 3. It is also their duty to do him honor, by waiting on him as servants, to receive his di­rections, & get commissions to deliver from him, & it is their dignity to stand in so near a relation, though of ser­vants, for, so is imported in that he standeth, as servant and friend near the Bridegroome. Such service of him is great honour. 4. It is also their dignity to bring the Bride to hear the Bridegroome, and it will be matter of their great joy to see the Church brought to acquaintance with Christ by their Ministry; for, he standeth and heareth him, and rejoyceth greatly, because of the bridegroomes voice, as the friend of the Bridegroome standing in the Brides chamber, and seeing the parties brought together by his means, and himself admitted to be a witnesse of the fruit of his pains. This dignity faithful Ministers may attaine in their own measure, though John had it in a peculiar way, even in that which his disciples quarrelled; to wit, his seeing so many of his followers imbrace the Messiah in person, whom he had point­ed out unto them Doctrine 4. Faithful Ministers, blessed of God, and denying themselves, have more compleat matter of joy in the Churches thriving, though with their own abasement, then any they could have by their own advancement, or usurping what is not due to them; Therefore saith John, this my joy is fulfilled, by seeing people flock to Christ. What is an eye-sore to envie, will be matter of joy to sincerity.

A third difference betwixt Christ and John, is, that John shining as the morning-star, before him the Sun of righteousnesse, was to be obscured more and more by Christs appearing, and his extraordi­nary office of preparing the way to Christ, was to give place to the full manifestation of him and the Gospel, which was to shine more and more bright­ly. This is not to be understood of any reall de­cay in John, but of his decreasing in the estimati­on of men, and appearing to be but what he was, when Christ was seen. Whence learn, 1. When Christ is not known, he will be but little thought of, and not duly acknowledged; and then others may be too much esteemed; for, so John insinu­ates, that Christ was not fully manifested, nor esteem­ed of as became, and that himself was but too much esteemed by many; yea, by some to be the Messi­ah, through ignorance of Christ. 2. Where Christ manifesteth himself, and is truly known, mens esti­mation of him will be upon the growing hand, as the light shineth more and more unto the perfect day; there being such excellency in him as cannot at once be comprehended, and the more he is seen, the more will he be esteemed and accounted excel­lent; and his kingdome and glory will still increase; for, he must increase, not in himself, but in ma­nifestation, and estimation. 3. As the shining of Christ in his glory, will obscure the excellency of other things; so particularly of Ministers, not in respect of what they are appointed for of Christ (for so they will come more in request) but in respect of mens over-weaning conceits. Their light and glory will be seene to be borrowed from him, as the day-star doth borrow light from the Sunne; his splendor and light will obscure and swallow up their borrowed light, as the rising Sunne doth the day-star; their light and shining will be looked on as subservient to lead men to Christ, and not to be doated or rested on; for, this (beside what was singular in Johns calling, which therefore was to cease) is imported in this, he must increase, but I must decrease 4. Carnal envie and emulation will be so far from getting satisfaction, that men who give way to it, may expect to finde moe and moe occasions of it, and moe and moe tentations to it, in Gods holy providence; Therefore John tells his envious disciples, that they should see him yet lesse esteemed, and Christ more, he must encrease, but I must decrease. 5. Faithful servants of Christ, whose scope in their Ministry is to commend and set him out, will be content to be abased and obscured, providing he be exalted and come in request, and to see the Master more esteemed, then themselves the servants; therefore, John speaks of this as a dispensation he was content with.

A fourth difference wherein Christ is not onely above John, but all men, is taken from the excel­lency of his person; In respect of the divine ori­ginal of his person, he is above all men, and all creatures. And men whose original is of the earth, do resemble it, and favour of it in their speech, whereas he not onely in his person, but in that al­so is above all, as is cleared in the next verse. Doctrine 1. Christ did not begin to be when he ma­nifested himself on earth, but h [...]d his perfect and glorious being before; for, he cometh from above, and consequently was there before. 2. It is Christs prerogative to be matchlesse and singular above all creatures, in glory, excellencie, efficacie of ope­ration, and every perfection. He is above Angels, [Page 46] above principalities and powers, above Pastors in the visible Church, above all the members in the my­stical body, and all things in the world are under his feet; for he is above all. 3. It is not possible for created conceptions to take up Christs excellen­cie as it is in its self, but must point it out, by setting it above all created excellencie, further then which they cannot follow it; Therefore doth John say no more to it, but he is above all. 4. What ever may be the perverse or blinded judgments of men, yet in due time, that which is most eminent before God will carry the preheminence even before men, above what they otherwayes doated on; for, so much doth this verse, with the former, teach, he must increase, for he is indeed above all. 5. Christs excellencie is indeed founded upon real worth, be­ing above all, because his original is divine, and from heaven; Not onely is he incomparable in his descent as God, but in his humanity, his concep­tion and sanctification of his nature, and the uni­on thereof with the person of the Sonne of God, are from above; for, he cometh from above, or, from heaven (as it is in the end of the verse) who is above all. 6. It pleased this excellent and match­lesse Lord to stoop so low, as to commend his love to sinners, by coming unto them, to seek and pur­chase them and their aff [...]ction; for, be cometh from above. 7. Albeit Christ, by coming on earth, did put a veile upon his glory, yet his stooping did de­rogate nothing from his sovereignty and highnesse; for, he that cometh from above, is above all. 8. Mans original is so low and base, and men do so much re­semble it, that it is high presumption to enter in any comparison to Christ; for, in opposition to what was said of Christ that be cometh from above, and is above al, it is added, he that is of the earth, is earthly, or, of the earth. Not onely is man of the earth in re­spect of the original of his body, and the union of the soul with it, and so infinitely inferiour to him who is also God over all, and but dust and ashes before him, Gen. 18.27. But every man is of the earth, in regard of the corrupt qualities he hath by ordinary generation, of which he favoureth, save in so farre as he is renewed by Christ; and yet that is but imperfect here, and fa [...]re beneath the divine condition and state of Christ even as man; And thus to be earthly, or, of the earth, or world, is to be understood of mens corrupt estate and condi­tion, John 8.23. James 3.15. See 1 Cor. 15.47, 48, 49. 9. As man in his person is inferiour to Christ; so also in his office and doctrine, his way of it, and his authority in it, is farre beneath Christs; for, he that is of the earth, speaketh of the earth; Whereby we are not to understand that their doctrine according to the Word, is earthly, or en­dited by the wisdome of the flesh, (though indeed they be subject to errour;) Nor yet that their cal­ling and authority to preach it, is from the earth, or men; for in both these respects Johns Baptisme and Ministry was from heaven: But, 1. In respect of mens natural condition, they favour and can speak onely of things of the earth, and what they can do beside that, is by gift. 2. Those who are enabled and endowed with authority to speak the things of God; Yea, suppose they be regenerate al­so; yet their renovation and gifts are so imperfect, that their way of preaching favoureth of their ori­ginal, and putteth them farre beneath Christ; and therefore the best have need of touched lips dayly, Isa. 6.5, 6, 7. 3. Their authority in preaching is from Christ, and as farre inferiour to his, as the earth, or the footstool, from off which (as the word signifieth) they speak, is to heaven, or the throne from which he speaketh; and thus the com­parison seemeth to be instituted, Heb. 12.25. Do­ctrine 10. It is our part to dwell much on the thoughts of the excellencie and sovereignty of Christ, and to see it shining in every step of his dispensa­tions toward us; Therefore it is repeated, he that cometh from heaven, is above all, partly to incul­cate this point, and partly, to point him out as ex­cellent in doctrine above man who speaketh of the earth, which is further insisted on in the next verse. For albeit he stooped to our weaknesse in speaking heavenly things under earthly similitudes, verse 12. yet his way and authority even in that, was alto­gether heavenly, John 7.46.

A fifth difference betwixt Christ and all men, is taken from his knowledge and the manner of it, All men of themselves do but speak and favour of the earth, verse 31. and what they have above this, is of free gift; but Christ in this also is above all, having the knowledge of that doctrine which he de­livereth, by seeing and hearing, that is, by a clear, full, certain and immediate comprehension of it, as being in the bosome of the Father and upon all his counsel; whereof mens being eye and eare wit­nesses of what they speak, is but a shadow. And yet for all this, John regrateth that so few embrace his doctrine, of which see verse 11. Whence learn, 1. It is Christs prerogative to have the knowledge of divine truths of himself from the Father, and to have all others who know any thing beholden to his bounty and illumination; for, his doctrine is, what he hath seene and heard, in a way peculiar to him. 2. It sets out the bounty of Christ, that he doth not keep up this knowledge, but discovereth it, that so sinners may have a sure guide and teacher, and the solemne testimony of an eye and eare witnesse, on which they may lean; for, what he hath seene and heard, that he testifieth. It is called a te­stifying both in respect of the certainty of the mat­ter, and in respect of Christs earnest perswading of men to embrace it, as testifying seemeth to im­port, Acts 18.5. 3. Christs gracious condescen­dence in revealing the counsel of God concerning mans salvation, gets but ill entertainment in the world; the most part of men either not hearkning to him, or not embracing his offer with respect, af­fection or faith, for no man (that is, very few or [Page 47] none in comparison of them who do otherwise, though some there are verse 33.) receiveth his testimo­ny: Let them hear it as they will, yet they do not receive nor embrace it as becometh; and therefore also it is called a testimony, as witnessing against them, that they receive not so certain a truth. 4. It ought, and will be matter of regrate to all the friends and servants of Christ, that his doctrine is so ill recei­ved in the world; for, whereas Johns disciples com­plained, verse 26. that all men came to Christ, he seeth rather cause to complaine that no man receiveth his testimony.

The receiving of the doctrine of the Gospel be­ing the great businesse, as to promoving of the sal­vation of sinners; therefore John insisteth on it, and aggreageth the sinne of unbeleevers, from the great dignity which is put upon beleevers; in that they are honoured by their faith solemnly to ratifie and beare witnesse unto the truth of God. Whence learn, 1. How many soever do reject Christ and his do­ctrine, yet, he will still prevaile with some; for, it is here imported that there are who receive his testi­mony 2. Whosoever do receive Christ and his do­ctrine, will finde that they have to do with a true God, who cannot lie, nor will disappoint them; for, so is imported that God is true, and will prove so to such. 3. Faith embracing the doctrine of Christ, doth also glorifie God, by subscribing to the truth of his Word, and doth, so far as beleevers can, ratifie the truth of the Word, that others may em­brace it: and so the beleever is also honoured of God in that his testimony is taken in so great a matter; for, he that hath received his testimony, hath set to his seale, that God is true: See Rom 4.20. Whereas on the contrary, unbeleevers (beside their own prejudice thereby) do speak blasphemy against God, 1 John 5.10.

That receivers of Christs doctrine do seale the veracity of God, is confirmed from this reason, that he is the sent Angel of the Covenant, and therefore speaketh the minde and truth of God. This is again confirmed from another ground, that Christ hath the Spirit without measure, as for other ends, (of which in the next verse) so also to reveale the Father and his minde infallibly, and this also sets forth his excellencie above all others. Whence learn, 1. It is beleevers duty to study much, and be perswad­ed, that what is revealed in the Word, is the minde of God, and that it is his truth which is sealed by beleeving, for so much doth this confir­mation of the former assertion teach, that they seale that God is true, because what Christ propoundeth to be beleeved, is his Word. 2. As they who are sent of God ought to speak onely what they have in Commission; so sending by God, and speaking of Gods minde, for inviting sinners to beleeve, must go together; for, they are conjoyned even in Christ: See Heb. 5.4, 5. 3. Christ is a messenger sent of the Father in a way peculiar to himself, not onely in his coming to the earth, but in the exercise of a publick calling thereupon; being the great Angel and Mediator of the Covenant, and the chief Pro­phet of his Church; for, it is he whom God hath sent in a singular way. 4. As Christs sending, so also his speaking of the minde of God, is in a way peculiar so himself; Not onely is the matter which he speaketh, infallibly the words of God, so that it is all one to have his minde, and to be upon the Fathers counsel, 1 Cor. 2.16. but (though others may speak Gods word for matter; and be infallibly guided in doctrine also, yet) he hath this priviledge of himself, and his authority in speaking is singu­lar, not onely from God, but being God who speaketh, and the man Christ having a more divine way of uttering the minde of God then any meere man; so much is imported in that he speak­eth the words of God. 5. Christ as Mediator is en­dued with the Spirit for discharge of his office, and particularly, for revealing the minde of God; whereby he teacheth all who are sent on such an employment, to have much need, and make much use of such furniture; so much doth this reason of speaking the words of God, import, for God gi­veth the Spirit unto him. 6. Albeit Christ as man have not an infinite measure of the Spirit, (though indeed in that person, the fulnesse of the Godhead dwels, as being God also;) for that were to be no more man, but God: yet the gifts and graces of the Spi­rit are poured out upon the man Christ in a mea­sure farre above all creatures, for, though every beleever be compleat in him; Coloss. 2.10. yet as for what is inherent in them. They have but diversity of gifts of the Spirit, 1 Corin. 12.4. &c. Ephes. 4.7. but he hath all sorts of gifts Isa. 11. 2. They, as members of the body, have but gifts for some and fewer uses, Rom. 12.3, 4. He for all uses, Isa. 61.1, 2, 3. They have a measure of gifts, which are capable of increase, he above measure, so much as the humane nature is capable of, which though it be finite in it self, yet it cannot be measured nor comprehended by us: So much is imported in that God giveth not the Spi­rit by measure to him, being understood of his man­hood, so Psal 45.7. Though (as was said) if we speak of his person, he hath the Spirit infinite­ly and without measure, Col. 1.19. and 2.9. This fulnesse became Christ as man, that he might be a fit Temple of the Godstead, and as Mediator, that he might be the universal head of his Church, and store-house of his people.

A sixth difference, is, that Christ as the beloved Son is the Mediatour of his people, who hath them and all things for their use and good, and a Sovereignty over all things, concredited to him as Mediatour. Whence learn, 1. The excellencie of Christ above all other Ambassadours, is, that he is the Son, and they are but servants: so are we here taught. 2. Christ is the ob­ject of the Fathers love in a peculiar way: as a Son, and not a servant in respect of his person: and as Me­diatour, he is pointed out as the beloved Son in whom God will be found well pleased, Matth. 3.17. As he who is beloved, and hath purchased love to o­thers because of his death, John 10.17. (so willing was the Father to be reconciled) as he whose being be­loved, answereth our being unworthy of love, and is a pledge of the Fathers love to us, John 17.13. so much is imported in that the Father loveth the Son. 3. In carrying on the Redemption of sinners, as the matter is accorded betwixt the Father and the Son; so the redeemed are not left to themselves, but are put on Christs hand, to purchase and be forth-coming for them; and all things are concredited to him that may tend to their good: for, the Father loveth the Son, (in the quality of Mediatour) and hath given all things into his hand: under which all things we are to comprehend the elect themselves, who are in stead of all things to him; together with all the gifts and gra­ces of the Spirit (of which, v. 34) needful for their Conversion and Salvation, which are not entrusted to our selves, but to him who can keep us and them, and let them out as we need: and a dominion over all things that may contribute to help or hinder his peo­ples happinesse, that he may order them so as may be for their good. And this power he hath as God with the Father, and as Man and Mediatour, by donation and gift from the Father, Matth. 11.27. and 28.18. and thus the believers happinesse is firme, being trans­acted betwixt such parties, the Father being satisfied in the Mediatour, and they entrusted to him, whose dear purchase they are, and therefore he will not lose them, who hath capacity to receive their furniture far above what they could hold, power to maintain, wis­dome to guide and dispence their allowance, domini­on to curb all enemies and opposition, and a Commis­sion and Charge to be answerable for them. All which may invite us to be content that we be nothing, and that we and all our furniture be in his hand.

The last difference, (and the use to be made of all the excellency of Christ formerly mentioned) is, that he is to be believed in for attaining of eternal life, and that without this we perish. Whence learn, 1. It is the prerogative of Christ above all others, e­ven the choicest messengers of God, that he is the ob­ject of saving Faith, as being the Son of God equal with the Father; for, so are we taught here, and by this John would quench all carnal emulation in his followers. 2. The excellencie of Christ is [...]ever rightly studied nor acknowledged, till it draw men out of themselves, and discover fulnesse and worth in him to be closed with by faith; Therefore doth John summe up all this doctrine concerning Christ, in this Use, That the Son should be believed on. 3. Such as close with Christ by faith, are not only sure of eternal life at the close of their dayes, but they have it here, partly, in the word of Promise, partly, in Christ who is the fountain of it, and in whose hands it is gi­ven, and partly, in the bud of begun cummunion with Christ, which is an heaven on earth; for, he that believeth on the Son, hath everlasting life, where faith only is held out as the hand to receive this bene­fit. 4. How excellent soever Christ be, yet there are still many who will not close with him, nor see any worth in him, wherefore they should renounce them­selves, and flee to him; for, it is imported there are who believe not the Son. 5. Unbelievers do lie un­der the dreadful hazard of the losse of salvation, which only deserveth the name of a life, other li­ving being but a death without it. While they do not beleeve they have no right to it, nor b [...]d of it, and continuing therein, they are eternally secluded from it, without so much as a sight thereof, save so much at the last day, as shall adde to their torment in hell; for, he that believeth not the Son shall not see life. 6. Unbe­lievers are not only secluded from heaven, but are un­der wrath, which is sad and in [...]upportable, as being the wrath of God: this wrath under which the unbeliever is by nature, by reason of the sentence of the Law, rest­eth upon him in the state of infidelity, till he hath fil­led up his measure, and be ripened for hell, and then he lieth eternally under wrath; for, he shall not see life, but the wrath of God abideth on him; and by all these considerations would John presse his heaters, to flee from the danger, by beleeving,

The occasion of Christs removal was, that the Pha­risees began to take notice of his gathering & baptizing moe disciples then ever John did (though indeed he bap­tized none, but by his disciples) and Christ knowing of this, and what they were hatching upon it, did decline their fury, and went again into Galilee, where he had been before, chap. 1, 2. Whence learn, 1. The messengers of the Gospel, getting successe, may look to meet with envie and malice from Satan and his instruments, and especially from corrupt Church-men; for, the Pharisees heard how Jesus made and baptized disciples, they heard it with an hostile minde, and with a purpose to do him hurt, which therefore made Christ to withdraw. 2. The more that men studie to bear down truth, and the work of the Gospel, the Lord can make it to flourish the more; and though one instrument be laid aside, yet he can raise up another, in whose hands it will prosper yet more; for they who bear down the work in Johns hand (who, as some think, was now in prison) finde it rising more in Christs; he made and baptized moe disciples then John, which seemeth to relate to that, chap. 3.26. 3. As it is an evidence of a wicked disposition to have hatred against Christ and his Ministry, upon the very report of it; so it is a judgement on these who will not themselves come to hear and see, that his way and his servants be so represented to them by others, as may stir up their corruptions, and set them on edge to persecute; for, the Pharisees but heard all this, that set them on edge, and that (as ap­peareth) by no friends to Christ. 4. Albeit the peo­ple of God may be in a very secure condition when persecution cometh, and God may send persecution of purpose to stir them up; yet persecution is an evi­dence of so much fruit and successe of a Ministry, as is Satans eye-sore; for, here persecution is raised against Christ in Judea, because he made and bapti­zed moe disciples then John. 5. Christ observeth and knoweth how every one is affected; and be mens machinations what they will, yet none will steal a dint on him, but he will know their projects before-hand, to avoid them if he please; for, the Lord knew how the Pharisees heard these things, as he might easily do by his Omniscience. 6. Christs disrespect from men, diminisheth nothing of his true excellen­cy and worth, nor ought it to obscure it in his peo­ples hearts; for, when the Jewes are about this, John calleth him the Lord, which is a name of maje­sty and dominion. 7. The preaching of the Gospel is the great and principal work of the Ministry, whereof administration of Sacraments is an ac­cessory; and Christ would not have men to judge of the efficacie of Baptisme, as depending on the Mi­nister; and would have all to put a difference betwixt the outward seale, which any instrument authorized thereto, may administrate, and the thing signified, for which he alone must be depended upon; for these rea­sons, and to teach this it was, that Jesus himself bap­tized not, but his disciples; which is added by way of correction to the report: he betook himselfe to preaching as the great work, 1 Cor. 1.17. He taught his followers to look on baptisme administrated by his disciples in his Name, to be as sufficient as if he had administrated it himself; and by baptizing none at all, he kept that distance clear betwixt the Mi­nisters and his part in that Ordinance. 8. It is law­ful for Ministers to withdraw themselvs from the plots of persecutors, when their calling is cleared so to do, by the general rules of the Word, relating to such a case and practice; for, upon this ground, Christ left Ju­dea, and departed again into Galilee, a more obscure place, and more remote from the Pharisees power. 9. No pretence of confidence ought to slacken mens diligence, in the use of lawful means for their own preservation, for albeit Christ knew his houre was not yet come, yet he used means, and withdrew. 10. Al­beit Christ might either have prevented or repressed his enemies fury by his Omnipotencie; yet he choosed rather to let it break forth, and used this mean of his own preservation; that he might fight with the wea­pons of his weak followers, and, in his own person san­ctifie these means, of retiring and sleeing in hard times, unto them; therefore, he who might have stay­ed in Judea, and driven the Pharisees out, chooseth ra­ther to leave Judea, and depart into Galilee.

In the second part of the chapter John recordeth what was Christs carriage and successe in his way to Ga­lilee, in bringing in some first-fruits of the Gen­tiles, and of these without the Jewish Church; and first, he recordeth his conference with the woman of Samaria, in his disciples absence, to v. 27. Next, their returne, her going to the City to bring out the peo­ple, and his conference with the disciples in her ab­sence, to v. 39. Thirdly, the conversion of some more of that city, to v. 43.

Unto this conference with the woman, some occasi­ons are permitted. As, 1. That his streight way from [Page 50] Judea to Galilee, lay through (not the City, but) the Countrey of Samaria, and therefore he came there, v. 4. 2. That coming unto Sychar, a City of the territory of Samaria, where Jacobs Well was, he was so wearied with his journey, and the heat at noon, (which was their sixth houre) that he rested upon or beside the Well, while his disciples provided meat, v. 5, 6. and so Providence set the tryst with her who was coming. This Sychar is the same with that place of Jacobs abode, Gen. 33.18, 19. called there Shechem; and this description of it here mentioned, relates to that, Gen. 48.22. the interpretation whereof I remit to its proper place. Doct. 1. When persecutors have done their worst, neither Christ nor his followers will want work or successe, so long as the Lord pleaseth; for, Christ driven from Judea, findes both in Samaria. 2. As persecution and exile should not put Christs servants from minding their calling; and as they should employ the very time of their jour­ney in seeking to do good; so a very short time, through Gods blessing, may produce great effects; for, so doth Christs practice and successe, while he is on his journey, teach us. 3. In every step of mens way, they should study to have a clear calling, espe­cially for doing those things whereat others are apt to stumble and take offence; therefore, Christ, however his love put a necessity upon him to visit these wan­dring sheep, and he did not stand to go to an hate­ful place to seek them; yet being the Minister of Circumcision, Rom. 15.8. and having forbidden his disciples to go to the Samaritanes, Matth. 10.5. he will have his journey thither freed of obloquie, by the necessity of his going that way, from Judea to Ga­lilee, be must needs go through Samaria, as being his streight way, as appeareth, Luke 9.51, 52. and 17.11. and is clear to them who know the scituation of that countrey. 4. A lawful and necessary calling, maketh converse lawful with those, with whom other­wise it were not justifiable; for, therefore he went through Samaria, and that warrantably, since it was the streight way to Galilee. 5. Piety and faith in God have a sweet savour and smell, above any excel­lencie that men can hunt after beside; therefore, is this place so eminent, even in Christs time, by reason of Jacobs abode, who worshipped God there, Gen. 33.9, 20. And because of his faith in giving that land to his children when they were sojourners in E­gypt. 6. Christ took on, not only our nature, but the common infirmities thereof; and he is to be as se­riously eyed as emptied in his humanity, as in the glo­ry of his Godhead, for the comfort of sensible sinners who come to such an High Priest: therefore, it is recorded that he was wearied with his journey, ere half the day was spent: and that through wearinesse, he sate thus on (or, beside) the Well, that is, even as the seat offered, or as wearied men use to sit.

The third and nearest occasion of this conference, is, that while he was sitting there, a woman of Sa­maria, (originally of that countrey, it seems of the town of Sychar) cometh to draw water, upon which followeth the conference; wherein he leads her from one thing to another, till she come to know him to be the Messiah.

It may be summed up in this order, 1. Christ seek­ing a drink in his disciples absence, v. 7, 8. gets a tart answer, v. 9. 2. He discovering how much she mistook him, and that he had better water to give her, then she would offer him, v. 10 she reasons against this his offer, v. 11, 12. 3. Christ pointing out yet fur­ther the excellencie of what he offered, v. 13, 14. doth beget but a natural desire in her after it, v. 15. 4. Christ not prevailing by his offers, doth discover her misery to her, and that he knew her lewdnesse, v. 16, 17, 18. 5. The woman upon this, taking him to be a Prophet, v. 19. propounded the controversie betwixt the Jewes and the Samaritanes, concerning the place of publick worship, v. 20. and gets a full resolution to it, v. 21, 22, 23, 24. 6. The woman upon this discourse, bringing to remembrance the Messiah who was to come, is brought to know that Christ was he, v. 25, 26.

In the first discourse betwixt them (in these verses,) Christ seeking drink, both to quench his thirst, and that thereby he might take occasion to conferre with her; she casts up the dissensions betwixt the Samari­tanes and Jewes, tartly checking him, that in his need he would now make use of her; Here John inserts, that the disciples, (who, it seems, were not so many as afterward) were gone to buy provision, as a reason why she found Christ alone, and why he employed her and not them to get drink. As for this great distance betwixt the Jewes and the Samaritanes, it began first at the defection of the ten tribes from [...] Temple at Hierusalem, and from the [...] Davi [...] and did encrease, partly, when [...] N [...]s, with some few Israelites, did pos [...]e [...] that land which had been given to Israel the brethren of the Jewes, and did invent a mungrel way of Religion, 2 Kings 17. partly, by reason of many injuries done to the Jewes by these Samaritanes; who, however they boasted to be descended of Jacoh, when the Jewes were in any good condition, (as appeareth in part from v. 12.) yet they were their bitter enemies in their adversity, as appeareth from Ezra, Nehemiah, and the histories of those times; And chiefly, this difference was heightened, when the Samaritanes with some Apo­state Jewes, built a Temple in Mount Gerizim, in opposition to that at Jerusalem, and so that countrey became a shelter of all Apostate Jewes. Doct. 1. Pro­vidence may be intending much mercy to those who are [Page 51] unworthy of it, and are little minding it; for, this woman of Samaria, who was a vile woman, v. 18. cometh to draw water, and mindeth no other thing, and yet Providence made her to tryst with the Savi­our of sinners; and with him, when he was actually under the feeling of our infirmities, being weary and thirsty, and so a meet Lord to deal with such an in­sensible woman. 2. It is no strange thing to see Christ and his followers much straitened in outward things: to see them need a drink of water, and have scarce any willing to supply them, and to have their dinner to seek at dinner time; for, this hath our humbled Lord sanctified to his followers in his own person; and by this his wa [...]t he hath recovered their right to out­ward benefits, which was forfeited in Adam. 3. Al­beit Christ humbled himself, and became poor, that through his poverty we might become rich; yet hath he also left an example to his meanest followers, of stu­dying an honest way of living, and providing for their subsistence, and not by scandalous beggery, or being burdensome; for, he sent his disciples to buy meat. 4. There may be somewhat betwixt Christ, and those he will do good unto, that it were not meet that even disciples should know of it; therefore, among other causes, the disciples were gone away unto the City, that they might not be witnesses to Christs ripping up of her shameful fault in this conference; nor to her mis­carriages in her discourses with him. 5. It is a com­mendable practice in men to be constant in their habit and fashions, and not affect novelty in these; for, herein Christ hath cast a copie, being known at first to be a Jew, by his habit and language. 6. It needs not seem strange, if Christ or his people, not only want and get no supply, but be mocked and insulted o­ver in their necessities, by those who may help them; for, Christ being thirsty, gets a taunt instead of a drink. See, John 19.28, 29. with Psal. 69.21, 7. Contentions about Religion are ordinarily very hot, and draw not only to alienation of affections, but even to the breaking the b [...]ds of civil society and converse: for, so was it here the Jewes had no deal­ings with the Samaritanes. 8. It is an evidence of a malicious heart to insult over the miseries of any, and to take advantage of the misery of those they hate, to do them all the spite they can: for, so much doth her taunt impo [...]t, How is it, that thou being a Jew, askest drink of me which am a woman of Samaria? for the Jewes have no dealings with the Samaritanes. As if she had said, ye regard us not at other times, but now when ye need, ye seek to us, and therefore I will not answer you. 9. Self-love is so deeply rooted in e­very one, that even the basest cannot endure to be de­spised: for, the ground of her quarrel is, that they were contemned by the Jewes, the Jewes have no deal­ings with the Samaritanes. 10. Christ is a Lord who will not stand on any impediment, but will come over them all, to reconcile sinners to himselfe; for, he keeps no such distance with Samaritanes, nor with a lewd woman among them, and counts it his glory to take so wilde a creature.

In Christs second speech to her, he lets her see how much she mistook her own mercy: for, if she had known him, she would not only not have refused his request, but would have turned a Supplicant to him, and he would have given her better and living water: whereby we are to understand the Spirit of God, and the graces of the Spirit acted by him, as chap. 7.38, 39. Doct. 1. Christs meeknesse passeth over much frowardnesse, which he findeth in his own in the time of their Conversion, and by his goodnesse he overcometh their ill; for, so much doth this reply to the woman, teach. 2. Ignorance of Christ, and what he hath, and is ready to give, is a great ground of sinners miscarriage towards him: for, Christ findeth this want here, If thou knewest, &c. 3. Christ is then known rightly and savingly, when he and all that he hath are looked on as free gifted to the world by the Father, (as well as by himselfe) and made theirs by offer to be embraced in the due order; for, therefore is he named, the gift of God, as is expound­ed in the following words. 4. Christ being rightly known, it will adde to his commendation in a sensible heart, that he is at the pains to come unto them, and prevent them with offers of himselfe: and especially, that he stooped so low as to take on their infirmities; therefore, also it is added as a ravishing consideration, If thou knewest who it is that saith unto thee, Give me to drink, or, that the Messiah, compassed with in­firmities, should be at her hand. 5. When Christ is rightly known, as offered to the world for the salva­tion of lost man, it will beget a thirst after him, and put souls to seek the supply thereof by prayer, and that they cannot stay away from him: and they will see him seeking sinners, rather to give to them, then to receive of them: for, if thou knewest, thou wouldest have asked of him, rather then have refused him a drink of water. 6. Christ hath better things to give sin­ners, then any thing he can ask of them, or they can offer him: and particularly, the well of life is in Christs hand to dispense it as he will: for, in stead of her water, he hath living water to give her. 7. Christ, who makes offer of grace before we seek it, will not refuse it to them who ask it; nor will former sinnes hinder their acceptance who come to seek grace; for, even to this wicked woman he saith, Thou wouldest have asked, and he would have given thee living water. 8 The grace of Christ, communicated by the Spirit, is compared to water, not only that he might allude to her water, but to point out its cleansing and fructi­fying vertue, and that it will quench the thirst of a burnt up soul: and it is compared to living water, &c. springing, as Gen. 26.19. because it hath an enlivening, quickening vertue, and because of its constant endurance unto eternal life, as it is, ver. 14.

The woman in her replie reasons against Christs offer, alledging that this water was either to be given out of that well, and that could not be, seeing the well was deep, and he had nothing to draw with, or out of a better well, and that was to preferre himselfe to Jacob, who himself and all his family was content with the water of this well, and left it to them. Whence learn, 1. It is the property of natural men to take up spiritual things in a carnal way, and they are not able to discerne grace till they have it; for, so doth this woman understand Christ, as if he were speaking of elementary water. Sir, (saith she, in ci­vil courtesie) whence hast thou that water? 2. We are also naturally enemies to our own good, and prone to dispute ag [...]inst our own happinesse, that we may deceive our selves; so far are we from preparations in our selves to Conversion; for, she reasons against this living water, as, in her judgement impossible to be had or given. 3. We are also naturally so addicted to our own carnal sense, that we will beleeve no­thing revealed by Christ, further then we can see a rea­son or outward appearance for it; for, she judged it impossible he could have living water, seeing he could not draw it out of that well, nor could shew a better. 4. A chief deceiving principle, making men enemies unto, and carelesse of truth and grace, is their pretence of antiquity and succession unto it, and their descent from religious Progenitors; for, she boasted Jacob was their father, who gave the well, and therefore sleighted the offer of a better, as being well enough in her own conceit. 5. None are so ready to boast of antiquity, and of interest in pious Progenitors, as they who have least cause so to do; for, saith she, our father Jacob gave us the well, and drank thereof himself, &c. and yet they were but heathens who had come in the room of Jacobs children, who had forfeited their right; and however, they were far from Iacobs spirit, who would satisfie their soule with that which only supplied his bodily necessity, and served his cattell as well as him. 6. It is a no­table injury done unto Christ, to plead any antiquity or succession to it, in prejudice of him or his truth, or to cry up any above him; for it was her fault to cry up Jacob, and her interest in him, that she might fleight him and his offer; Art thou greater then our father Jacob, &c? 7. Sobriety and a simple way of li­ving, albeit it may be found among Pagans, yet, it is a notable ornament to grace in the godly: when nature, which is content with little, is not over-charged with creatures, to the dishonour of God, abuse of the creatures, and prejudice of mens better estate: and when men by their carriage declare, that their bo­dies and flesh is not their best part, which they care most for; so much doth Jacobs practise, contenting himself to drink of this well, with his children and cat­tel, teach us.

Christ, in his third speech to this woman, doth not carp at her contradicting and carnal humour, but points out the excellencie of his offer, above what she gloried in, from the effects of both; The water she spake so much of (as all other outward contentments) could not give any abiding satisfaction, even to the body, but his living water should have enduring and lively effects and satisfaction, till it were compleated in glory. Whence learn, 1. A great cause of mens de­spising of spiritual things, is their ignorance of them, and of their excellencie and worth; therefore Christ taketh so much pains to clear this. 2. A special mean helping to point out the worth of spiritual things, is to compare them with earthly things, and take up the superexcellent worth that is in the one above the o­ther; for, thus doth Christ commend this living wa­ter. 3. Whatever pains men take to follow after, or drink up outward contentments, yet they will finde no abiding satisfaction therein, and will sooner drink them dry, then quench their own thirst; for, what is said of this water, is true of all things of the same kinde. 4. The Lord hath so ordered it, that mens outward necessities should recurre often upon them, after the use of means, that so they may be humbled, and made to depend constantly on Providence, and to seek better things, yet with the thankful use of what they have. And in particular, God hath put men to much trouble to uphold a cottage of clay, and hath framed it so, as to need constant new supplies, that we may minde our mortality daily: so much doth this dispensation of Providence point out, Whosoever drink­eth of this water shall thirst again. 5. The water of life, albeit Christ did purchase it, yet, it must be his free gift to us, who cannot buy it; and his offer in­cludeth a promise of giving it to every one who will receive it in the due order, and that indifferently, without respect of persons: for, so much is imported in that he calleth it, the water that I shall give him: he saith not, I can give, but I shall give him, to wit, if he will receive my offer, and that indefinitely, whosoever he be. 6. Who so partakes of the true grace of God, it will so refresh and satisfie him, as to quench his thirst after vanity and earthly delights, and make them tastlesse, and to give him contentment in the want of all things; so much is imported, in part, in this promise, VVhosoever drinks of this water shall never thirst. 7. Albeit such as enjoy the grace of God in part, will still need and desire more of it, and [Page 53] feed in part on hunger and thirst, while they are with­in time, 1 Pet. 2.2, 3. Matth. 5.6. yet they shall never fall again under a deadly thirst of total want of this water, a seed still remaining in them; and their mouth being still at the well, they are rather quenching thirst, then thirstie, and when they have gotten their full draught at the end of their race, they are satisfied, and never thirst any more; for, so much also is included in this promise, he shall never thirst. 8. Whosoever receive the true grace of Christ in any measure, get also the Spirit of Christ as the fountain, to make grace thus enduring in it self, and its effects: for, the water shall be in him a well of water. 9. The Spirit and grace of Christ in believers, is not a stream or a pond that may run dry, but a well, and springing well, of inexhaustible fulnesse, vertue and refreshment; nor is it such a well, which may rot and make water ill tasted, but it is a springing well, still fresh, and where the Spirit is entertained, formality will be a stranger; nor is it only a spring to abide within its banks, but a well of water, springing up, or leaping up, and watering all about: The Spirit and grace of Christ floweth out in all the carriage of men who receive the same, making them fruitful, and never to have done with duties, (but the more they do, still the more before their hand) and active and vigorous in them, as a well boiling up. It floweth out also upon others, unto their good and edification, according to the station and vocation wherein God hath placed them. 10. As the truly godly have no tearme-day of Religion but eternity, and their desire is to keep fresh till the end; so where the Spirit of Christ is, he will still be venting of his vertue and riches from day to day, and letting out more and more to the sinner till eternity come, wherein all the banks of incapacity, sin, distance, ignorance, mortality, &c. being broken down, and the windowes of heaven be­ing opened, this stream and well becometh an Ocean, and grace, smothered here under corruption and infir­mity, gets leave to expatiate it selfe in glory; for, It shall be a well of water springing up into everlast­ing life.

The woman in her reply, expresseth a desire to have this water for her own ends. Whence learn, 1. The bars of ignorance and naughtinesse even in the elect, hindering them from Christ, are not easily broken; for, so much appeareth in this womans answer. Whe­ther we understand her to speak by way of derision, or rather, that Christs spiritual preaching did discover some excellencie in these things to her, (as it may fall out even in natural mindes;) yet she took them up but in a natural way, and accordingly her desire is but carnal. 2. Even nature may have a loathing at these outward infirmities that follow sin, and yet will not be affected with spiritual wants, without renova­tion; and such may have a desire to be happy and free of these troubles, when yet they seek this happinesse under the Sun, and oft-times in that which proveth their greatest misery; for, she desires to be rid of thirst, and of pains in seeking water. 3. It is the great fault of many, that they would be content of as much of Christ as may serve their base ends, and no more; and particularly, it is but a natural and carnal desire after spiritual things, when they are sought for supply of natural imperfections and wants, and for the accomplishment of natural imagined happinesse; for, such was her desire, Give me this water that I thirst not, neither come hither to draw.

At this fourth speech we may begin the second part of the conference, wherein Christ having prevailed, so little by his offer and commendation of free grace, doth now discover her miserie unto her, whereby she is at length, and by degrees brought to know him. Therefore he bids her go call her husband, and bring him with her, and she denying she had any, he com­mends her ingenuity, and lets her see that he knew her lewdnesse. Whence learn, 1. As grace is little known or esteemed of, so long as we know not our misery, so where the offer of mercy doth not per­swade, Christ will discover their miserie to his own, to make them either come quickly to him, or else resolve on hell; for, therefore after the former offers had no successe, doth he rip up her bosome. 2. Christ is very meek and tender, even in discovering of mise­ry to men, so long as they are not incorrigible, and is willing that they should judge and accuse themselves, that he may deal tenderly with them; therefore doth he so mildly bid her, Go call thy husband, that he might draw a confession out of her own mouth, 3. It is not every sin whereof natural men are guiltie, for which they can at first be capable of conviction; for, every sin will not be odious to every one in every con­dition, but there are some sinnes which only grace, and much grace, and grace in exercise will see to be sin­ful: therefore, though she was guilty of many other sins, yet Christ pitcheth only on this sin of grosse fil­thinesse, as that which would be seen best by her. 4. It is not every [...]ight of sin that will convince the sinner, but Christ must put it home upon the conscience, and discover sin to be marked by his all-searching eye, before it work upon him; for, she knew her own con­dition, (and therefore saith, I have no husband, as shifting the matter whereof she supposed him to be ig­norant,) but without any sense, till he rip up her bo­some, and let her see he knew her. 5. Christ will commend a small good under much drosse; and par­ticularly, [Page 54] he accounts of a true acknowledgement, e­ven of an hainous crime, as a commendable duty. Therefore doth he make so much of her confession, Thou hast well said, thou saidest truly. 6 Christ hath particular knowledge of what sinnes men are lying in, how hid soever; and particularly, he hath an eye upon secret uncleannesse; and how loath soever sinners be to be discovered by Christ, yet where he pleaseth, and hath a purpose of mercy, no shiftings will hide them; so much doth this large discovery after her shifting confession, teach, Thou hast had five husbands, and he whom thou hast, is not thy husband, 7. Such is the pollution of our nature, that lust will be insati­able, unlesse grace curb it; so much appeareth in this woman, who after so many marriages doth live in uncleannesse.

The effect of this discovery is, that the woman is brought to acknowledge him for a Prophet, and therupon propounds to him the great question concern­ing the place of publike worship, betwixt the Samaritanes and the Jewes; the one pretending that Mount Ge­rizim was the place, where Sanballat, by permission of Alexander the great, had built a Temple for Ma­nasseh his son-in-law, who for that marriage with his daughter, was put from the Priesthood at Jerusalem; and the other pleading for Jerusalem as the place. As all Israel were enjoyned to worship in the place which God should choose for them, Deut. 12.5, 6. So the Jewes had particular and clear warrant, that after the rejection of Shiloh, Jerusalem was the place, 1 King. 8.29. and 14.21. 2 Kings 21.4. Psal. 78.67, 68, 69. and 132.13, 14. But the Samaritanes, who rejected all Scripture, but Moses writings, regar­ded not this, and alledged, that the place they wor­shipped on, was the mountain of blessing, Deut. 11.29. and that their Progenitors had worshipped there of old, Gen. 33.18, 20. for it was near to She­chem. Doct. 1. Christs discovering of sin, and ma­king the sinner to be touched with it, breeds more respect and estimation of him; for, now she thinks more of him then formerly. 2. The work of illumi­nation in the elect, may have weak beginnings at the first, and very apparent high thoughts of Christ, may come far short of his worth: for, in her to perceive him a Prophet, was very much, yet far beneath what he was, and what she knew him after to be; for, how­ever Christ was indeed a Prophet in a superexcellent manner, yet she as yet saw nothing in him above ordi­nary Prophets. 3. The Lord may see it fit to awaken and convert a great sinner very gently at first; that so he may shew his abundant tender mercy, that they may not be deterred from closing with him; and par­ticularly, that such as live at a great distance from or­dinances, and the society of Gods people, may not be overcharged with difficulties which they cannot there alone get through; so much appeareth in his dealing with this woman of Samaria, a stranger. 4 The Lord in his holy Providence hath so ordered, as there will be controversies about the way of truth and his worship, that the godly may be stirred up to studie and embrace the truth more affectionately, and that he may have a ready plague of strong delusions and lies, for them who receive not the truth in love; so much may we gather from this controversie betwixt the Jewes and the Samaritanes. 5. It is a necessary and commendable duty in such as professe the true God, not to be ignorant of the matters of Religion, nor of the controversies that fall out about it; for, e­ven this prophane Samaritane had knowledge of this controversie, and of the grounds they had for it, yea, she knew the Messiah was to come, v. 25. 6. A wakened conscience will be careful to lay the ground­work of Religion sure, and men being serious about getting of heaven, they will be diligent to know the right way, and for this end will omit no occasion of getting light; so much may be gathered from the pra­ctice, that taking him for a Prophet, she propounds that grand question unto him, to get resolution, ra­ther then to think she started that national difference, to shift any discourse about her own vilenesse. 7. A wakened conscience is alwayes so jealous of it self, and its way in matters of controversie, as to omit no mean of information; and such as embrace super­stition and a false way of Religion can never be esta­blished, nor have sound peace, as they will finde when the conscience is put to it; therefore the first scruple that presents it self, is this question con­cerning their way of worship. 8. It is no new thing to see Antiquity opposed to Christs own expresse Or­dinances: And Antiquity, and the practice of some, is a crooked rule to follow, when it contradicts the current of the Scriptures; yea, and of the pra­ctice of such as are commended therein; such was the Samaritanes pretences; Our fathers worshipped in this mountain, &c. when yet God had appoint­ed another place, and the godly in their times fre­quented it.

Christ, in discussing of this question, answer­eth in two assertions; first, that both these wayes of worship were to give place to a better: For, the time was approaching, (at his death, and the ho­nourable burial of the ceremonies,) that the pub­lick and lawful worship of God should not be astri­cted to any certain place, and so the Samaritane worship, because unlawful, and the Jewish way be­cause temporary, should be abolished, and that par­tition wall be broken down. Whence learn, 1. It is great wisdome in discovering of errours and false-wayes, [Page 55] so to point them out, as those who are mis­led, be brought from them, not to another way not much better, but to the right way indeed; Therefore, Christ takes paines, in the first place, not onely to draw her off Samaritanisme, but from the Jewish way also which was to be abolished, to Christianity. 2. There was a time wherein it was lawful and ordained that the publick worship of God should be at one certaine place, to wit, at Je­rusalem, and that under shadowes they should finde out Christ; for, while he saith, the hour cometh, wherein it shall not be so, he implyeth that before it was so, and that lawfully. 3. God may law­fully change the way of his worship when he plea­seth, seeing any thing is therefore worship and lawful in it, onely because he appointeth it; Ther­fore doth Christ foretel the Lords changing of the Jewish way of worship. 4. After Christ com­ing and death, the publick worship of God is no more ascribed to any certain place, or Nation, nor to be performed in types and shadowes, so much doth this assertion teach us, the hour cometh, when ye shall neither in this mountain, nor at Jerusalem worship, compared with verse 23. See 1 Tim. 2.8. Otherwise it was lawful to have Gospel worship at Jerusalem, as the Apostles had, but not there more then in another place; And many Jewes were Chri­stians, and worshippers of God, though not they and their Proselytes onely. This partition-wall be­gan to be abolished by Christs doctrine in his Mi­nistry, and was quite abolished of right, by his death, though the Jewes had an indulgence for their way, till the honourable burial of the ceremonies in the destruction of the Temple, which was the publick place where the most of these ceremonies, and the most solemne of them, were acted and gone a­bout; and were thereunto astricted by divine insti­tution. 5. True worship, as it must have Gods command, so it must be performed to him as a Father, apprehended to be so through Christ, and must flow from a silial affection; Therefore, it is called a worshipping the Father, importing that in­terest and affection which worshippers do (at least) pretend unto. 6. Such is the power of Christ ac­companying Gospel dispensations, as will not onely discover the ill of contrary wayes, but actually make them give place thereunto; for, so much are we taught, in that Christ assures, not onely that we should not, but shall not, so worship, and thus have we seen it accomplished. 7. Men are ordina­rily so rooted in their opinions and errours which they have drunk in, that it is very hard to drive them from them; Therefore, must Christ presse this, woman beleeve me. 8. As the way of salva­tion must be taken up by faith, and not by sense or reason; so Christ is worthy to be beleeved, and his word is a warrant sufficient for faith, how little soever he be credited; for, saith he, woman beleeve me. 9. Christ not onely revealeth ground suffici­ent for our faith, but such is his tendernesse and re­spect to our weall, that he will even entreat for cre­dence at our hands, and be our supplicant that we would discharge our duty, for our own good; There­fore doth he entreat, woman beleeve me.

In the second assertion, Christ speaks to her question more distinctly; and left from what he had said of the abolishing of both for the time to come, and of their giving place to that spiritual worship, she should gather that they were both in themselves (at least) equal; Therefore he here speaks of both these wayes, being compared each with other, and in respect of their use till that ful­nesse of time should come; and in this respect he condemnes the Samaritan worship, as being an ig­norant way, and wanting warrant of the word, and preferreth the Jewes, as having clear ground for their worship, and it being pointed out in the Scrip­tures as the way to heaven and salvation; The Sa­viour also being to come of them, and the doctrine of salvation, which was among them, being to go out from them into all the world; according to the Prophecie, Isa. 2.3. Whence learn, 1. No good intentions, no zeale, or pretence whatsoever, can justifie any thing in Gods worship which hath not sure warrant of the Word, and is not gone about in the knowledge and faith thereof; So much is included in this reproof of the Samaritans, and commendation of the Jewes, Ye worship ye know not what: we know what we worship. To trans­gresse this rule, and to take in any device of men in Gods worship, doth in so farre make the true God an Idol, as to imagine him to be such a one as will accept of such false worship. 2. Christ, as he took on the forme of a servant, is content to rank himself with the true Church as a member, to teach all to esteeme highly of such a society; We, saith he, know what we worship. 3. Not onely is worship devised by men not warrantable, but it is not the way to heaven, seeing there can be no sal­vation but in Gods institute way; And the case of these who follow devised worship, is so much the more dangerous if they want also the doctrine of sal­vation, in matters of faith and manners; Both these are included in this reason, for, salvation is of the Jewes, that salvation was to be found in that Church, their way of worship being appointed and approven of God, and the saving doctrine and oracles of God concerning faith, worship and manners being also committed to them, and among them. 4. It was the special priviledge of the Jewes, and a te­stimony of Gods approving of them as his Church, that the Saviour of sinners was to come of them, and the doctrine of salvation pointing him out, to sound from among them in all the earth; so much also doth this reasoning import, as hath beene ex­plained.

Christ returneth to enlarge and explain his first assertion, and sheweth what is to come in place of the Jewish worship to be abolished; to wit, that the time was even at hand, wherein not onely there should be no distinction of place or Nations, in the matter of worship, but in place of carnal and typical worship, performed by the Jewes in one place, all true worshippers in every place, should worship in spirit, and truth; For which he giveth two reasons, first, that God requireth such wor­ship; secondly, that this is most agreeable and plea­sing to his spiritual nature. As for these two pro­perties of worship, in spirit and truth, they must be taken in opposition to the properties of the for­mer worship, and so they come to one in substance, that in stead of external ceremonies, which are cal­led carnal, Heb. 7.16. and 9.10. and shadowes, Heb. 10.1. the Lord would have a spiritual wor­ship, and the truth of what was represented by these shadowes, as Rom. 12.1. Heb. 13.15, 16. And this agreeth well with the reasons subjoyned; for, however the Lord did require, and was plea­sed with these external formes, in the infancie of the Church; yet he never did accept of them, save in so farre as they led to this, which is so agreeable to his nature, and were not rested on by the worshipper, But we may further extend these pro­perties, not onely to the matter of worship, but to the manner of it also, that the Lord, who is a Spi­rit, doth require that lawful worship should be per­formed in spirit, as opposite to a formal way of worship, and in truth, as opposite to hypocrisie; Not that God did approve of the want of these be­fore, but that by the removal of these external rites, wherewith worshippers were much taken up, and which the best saw not clearly enough through, he was to discover this way more fully, and make them more free to attend it; and by pouring out of his spirit, he was to work it more generally. Doctr. 1. The correction and reformation of the worship of God was reserved for the dayes of the Gospel; and to be brought about by Christ; Therefore, saith he, the hour cometh, and now is, when this change shall be; He saith, Now is, either because it was instantly approach­ing at his death, or because he was even now beginning this reformation by his Ministry. 2. They who professe themselves worshippers of the true God, ought to performe it with humble and affectionate reverence, and with subjection and submission to him, considering his majesty and their owne vile­nesse; for, so much doth the word rendered wor­shippers import, being a similitude taken from dogs fawning and casting themselves down at their Ma­sters feet. 3. Albeit all who professe the true God, and are not avowed Atheists, will have some sort of worship; yet all of them will not be found true and approven worshippers, either for matter, or man­ner; Therefore, are some called, true worshippers, by way of distinction from others. 4. The true worship of God under the Gospel doth not consist in the external pomp of ceremonies and observati­ons, but is spiritual, simple and substantial; for, they shall worship the Father in spirit and truth, not in carnal shadowes; which if being Gods own Or­dinance, yet did take up worshippers so, (through their own weaknesse,) as oft-times to keep them from minding this spiritual worship: how much more may it be expected, that the more external pomp there be of mens devising, there will be the lesse spiritual truth? 5. It is not sufficient to make an approven worshipper, that they do not multiply rites and ceremonies, but their worship must be chiefly inward, flowing from grace engaging the heart in Gods service, and from the breathing and influence of the spirit; not resting on an external forme of lawful worship, or any bodily exercise a­bout it; So much also are we taught from this, that worship must be spirit, or spiritual for the manner of performance, as well as for its nature in it self. 6. God requires also in a worshipper, that, with avoiding of formality, which is but a deceit­ful hypocritical shew of worship, he studies since­rity and streightnesse of heart, not dealing negli­gently, or for by-ends in Gods service; for, worship must be in truth. 7 It is the Lords will and ap­pointment alone that can give a being to true wor­ship, and to this must all our reasonings about this matter be subject; And therefore his enjoyning of spiritual, substantial and sincere worship should com­mend it to his people; So much doth the subjoyn­ing of this reason, for the Father seeketh such to worship him, teach. 8. All the true worship that God gets, is of his own seeking and procuring, and having wrought it, he takes pleasure in it: So much also may his seeking such import, that he sent Christ to make a conquest of spiritual worship­pers, and seeketh such, as being these he delight­eth in. 9. God in his nature is a most pure and simple substance, free of all mixture and com­position, and infinite in perfections; and he is to be conceived of spiritually, avoiding all carnal and grosse conceptions; for, so much are we taught, God is a Spirit, infinitely above Angels or spirits of men, who yer are the most simple, pure, and per­fect of creatures. 10. The right way of worship­ping of God is, when men study to do that which is most agreeable to his nature, which is most pleasing unto him; And men who know him, can­not but see that it is not carnal and outward per­formances that please him, but that which is per­formed in inward sincerity and real substance; for, so much doth this second reason, confirming the former, teach, God is a Spirit, and they that wor­ship him, must worship him in spirit and truth.

By this discourse concerning the change of Religi­on, the woman is brought to remember of the Messiah's coming, for the full clearing of all doubts, to whom, as appeareth she remits the controversie; and Christ doth assure her that he is the same per­son. Whence learn, 1. Some knowledge of the mysteries of Religion may be found among those who otherwise are very far ost; whereby the Lord would condemne all those, who being in a nearer relation, do yet remain grossely ignorant, and all those who content themselves with notional know­ledge; for, this woman a Samaritane, not only knew the Messiah was promised, but was expecting him as near at hand, in regard that things fore-pro­phecied before his coming were accomplished, and e­specially that the Scepter was removed from Judah; I know that the Messiah cometh, saith she. 2. It is the Will of God that the Scriptures and truths of God, should be made plain to the capacity of all, and that men should not please themselves with formes of words in the matter of knowledge, but should be acquainted with the thing it self; there­fore, is the name Messiah, expounded, which is called Christ, (not by the woman, who understood that name well enough, but by John) for the use of all Readers, that they might know what was signified by that name. 3. Resolution in a controversie of Religi­on is only to be had and sought from Christ, who is the infallible resolver of all who come to his light; the [...]efore, doth she remit the matter to him. 4. As the Will of God concerning Religion and the way of salvation, was not fully revealed till Christ came from the bosome of the Father; so Christ came to be a teacher of his Church, and hath fully reveal­ed the counsel of God, concerning his service and mans salvation, so as there is no place for adding or diminishing: so much is imported in her expe­ctation, VVhen he is come, he will tell us all things, to wit, which relate to this subject in hand. 5. Christ is not far off from any, who have an high estimation of him, and a desire after him, how great soever the distance seem to be to themselves; for, to this woman, so affected, he is at hand, I am he. 6. It doth commend Christs great condescen­dence, that he not only came into the world, but was pleased to converse with the vilest of sinners to do them good: for, saith he, I am he that speak­eth unto thee, a lewd woman, and a scoffer. 7. It commendeth also his great compassion towards needy sinners, that his secret is with them, and that he will reveal himself unto them, when he lets others lie in darknesse; for, though, upon wise grounds, he forbade his disciples to make him known, and would not himself answer many captious and tempting que­stions of the Jewes to this purpose, yet he will not conceale himself from this Samaritane, now convin­ced of her need of him. 8. None can know or take up Christ, though present with them, and speaking to them, unlesse he reveal himself: therefore doth this woman need this declaration.

In the next branch of this part of the chapter is recorded; First, (in these verses,) that the con­ference being broken up by the disciples returne, (who wondred at their Masters carriage, and yet would not challenge it) she proveth how she was affected with it, by forgetting her own errand, and going to invite those of the City to come to him, wherein she had successe. Whence learn; 1. Poor sinners may meet with so sweet a time in Christs company, that the company even of dis­ciples would be an interruption to it; for, she had so sweet a time with Christ, that the dis­ciples coming puts an end to it: They had been sent to buy meat, v. 8. and now they returning, the conference breaks up, or at least shortly after. 2. Providence doth wisely and graciously order dis­pensations towards his people, so as they are not prejudged thereby, but they tend to good; there­fore doth not the disciples come, till she knew him to be the Messiah, and till the breaking up of the conference tended to a greater good in sending her to bring in more. 3. Christ will demit him­self, and stoop so low to a poor sinner, as is mar­vellous to flesh and blood; and there is more kindnesse, meeknesse and humility in him alone, then in all his followers; for, his disciples marvel­led that he talked with the woman, or, that he should take notice of such a one, and, it seems, he was upon the close of his discourse, and had not yet ended when they came. He is so compassionate, as he needs no intercessors. 4. It is no strange thing to see Christs followers soon forget themselves, and, being advan­ced by grace, to become so proud as to despise o­thers; for, they who were even now chosen out of the dust, marvelled that he talked with the woman. 5. Such reverence is due to Christ in his working, as when we can see no reason for what he doth, yet we are bound not to quarrel, but to suppresse our own thoughts; for, so did they, yet no man [Page 58] said, VVhat seekest thou? or, VVhy talkest thou with her? 6. When a soul hath tasted of Christ and his excellencie, other things will be little regarded, which before were in great esteem; for, so was it with this woman, she came to draw water for her thirst, and thought much of that water, but now she forgot her errand, and left her water-pot, and went her way. 7. True grace is communicative of it selfe, and knowledge of Christ will make a person diligent to spread his name, and particularly, to these they have greatest interest in; for, she goeth to the City, where she dwelt, and saith to the men, come, &c. 8. Such as are kindly inviters of others to Christ, from any saving knowledge of him, they will not be content that men rest on their report, but would have them taste and see themselves, nor will they be content to send others, but will go to share themselves; Come, (not go) and see a man, saith she. 9. As Christ know­eth all that men do, so his searching and discover­ing Word is a special mean of Conversion, and a sanctified sight of one sin, discovered by Christ, will open mens eyes to see more; therefore, albeit Christ spake many good words to her, yet this was the hook that catched her, he told me all things that ever I did; she saith, all things, either because that in one instance he gave proof of his ability so to do; or, because that discovery represented other things to her as seen by him. 10. Christs doctrine is then effectual, and prevaileth, when himself is seen in and by it; therefore, subjoyneth she, Is not this the Christ? not as doubting of it her self, seeing he had told her, but as pointing it home to them, that they may consider of such an opportunity. 11. Weak in­struments, and such as have but small knowledge and weak faith, yea, even women in their stations, labouring in the Gospel, shall not want their own successe, but may have powerful effects; for, upon this weak womans invitation, they went out of the City, and came unto him.

Secondly, we have recorded Christs conference with the disciples in absence of the woman, and be­fore the Samaritanes came to him; tending to commend the work of the Ministry in bringing in of soules. And first, in his own practice he de­clareth, that his delight in that work entrusted him by the Father, took his minde off bodily re­freshment, even when he had need of it, and was more refreshful to him then meat or drink could be. VVhence learn, 1. Christ is not only meek toward lost sinners, but most indefatigable, yea, and re­freshed, in seeking their good, even to the forget­ting of his own necessities; for, in this also his dis­ciples come short of him, who would have him now eating of what they had bought, whereas he not only needs to be put in minde of his necessary food, though he had been weary and faint, v. 6. but tells them, I have meat to eat, and that delight in his calling allayed the sense of outward necessities. 2. It is also Christs Prerogative to be the chief Improver of time, and entertainer of spiritual pur­poses, whereas others that are often and much in his company, may be, and too often are, very car­nal; for, albeit it was necessary that Christ and his disciples should have bodily refreshment, yet the disciples in this bewray their own disposition, which was yet rude, in that when others are not with Christ, to keep up and draw out spiritual purposes from him, they minde only meat, In the meane while, when the woman was away, his disciples prayed him, saying, Master, eate; wherein Christ reproves their temper, by setting on foot a spiritual purpose necessary for them, and emproves that short while of the womans absence well. 3. When the Lord offers an occasion of doing good to soules, (especially which will not so readily occurre at an­other time,) it should be followed so far as health will permit, with the neglect of any thing of lesser consequence; for, so doth Christ reckon of this occasion of doing good to the Samaritanes, I have meat to eat, it made him forget meat, and was as meat to him. 4. The refreshments that are found in Gods service and doing of his work, are but known to very few, yea, even disciples may be much ignorant thereof for a time, and do alwayes come short of that delight that Christ found there­in; for, saith he, I have meat to eate that ye know not of. They were but yet rude, and knew not this, at least under these termes of meat, (as Tho­mas knew not Christ under the name of a way, John 14.5,) nor did they know it yet in experience, nor could they reach that height of delight Christ found in it. 5. As a carnal disposition and temper is not soon cured, even in disciples; so this is a great impediment to them in taking up Christs minde, while as they judge carnally of what he saith; for, so much doth their discourse, till Christ clear­ed them, import, Therefore said the disciples one to another, Hath any man brought him ought to eate? 6. Christ is so careful in helping his people, that their very necessities are an invitation to him, though they faile in not employing him. There­fore, although they do but discourse among them­selves, and (out of modesty, or otherwise) do not enquire at him, yet he cleareth them. 7. The sa­ving of lost sinners is a special point of Gods Will, which he will have accomplished; for, Christ cal­leth this work he is about, the Will of him that sent me; that men might neither look on God, as averse from sinners salvation, nor on that work as uncertain what the issue of it will be. 8. Christ is entrusted by the Father with the work of saving [Page 59] sinners, and sent into the world with a Commission for that effect; therefore doth Christ speak of himself as sent of God, to performe this his will. 9. Christ is entrusted not only to undertake the work of sinners salvation, but to bring it to perfe­ction, as accordingly he did; for, he was sent to finish his work, or the work enjoyned by the Fa­ther. And as he perfected the work of Redemption on the Crosse, John 19.30. and did faithfully preach these glad tidings, and convert soules in his generation; so he stands still engaged to see that whole work perfected. 10. Christ undertook this work entrusted to him, not of necessity, but wil­lingly, and went about it with more delight then an hungry man hath in meat; that so he might commend his love to us; that he might teach Mi­nisters to be delighted in this work, 1 Thess. 2.19, 20. and 3.8. Acts 20.24. and that he might teach all to go about Gods service in their stati­ons, as their delight and recreation; for, saith he, My meat is to do the Will of him that sent me, &c.

In the next place Christ stirs them up to the like affection and diligence in their calling, which he pres­seth on them from several reasons; The first is ta­ken from the ripenesse of people, and their willing­nesse to hear (whereof there was a present instance in the Samaritanes that were coming forth,) which therefore was to be emproved. VVhence learn, 1. As people may be sometimes ripe for a Ministry, as corne is for reaping, (as when people stock to Or­dinances when they are offered, after they have lien long in ignorance, or under a dead Ministry,) so such an opportunity would not be neglected by Ministers, as that which will not be easily recovered; there­fore compareth he the condition of people to fields white already to harvest, which is a season cannot be neglected without much damage, and losse of the grain. 2. Mens diligence in their worldly affaires, foreseeing and preparing for the opportunities of them, should be a spur to Ministers to set their heart upon their work, to mark the case of their people, to long for a disposition in them for em­bracing the Gospel, and to emprove it when they finde it in any measure; so much doth this com­parison import, Say not ye, that there are yet foure moneths, and then cometh harvest; Behold, I say unto you, lift up your eyes, and look on the fields, &c. He saith foure moneths, either because it was so much to the harvest, and they had been speaking of it by the way, or because generally men minde it a long time before, and much more ought they to take notice of the present ripenesse of people for the Ministry.

A second reason pressing this duty, is taken from the profit following on this work, which is both a free reward in their own persons, and the reward of being instrumental to save others, as 1 Tim. 4.16. The effect of both which, is the joint joy of the Prophets as Sowers, and of them as Reapers, as is after explained: wherein there is an allusion to the joy of Reapers in harvest, and their feasts after it was gathered in, Isa. 9.3. Whence learn, 1. Albeit faithful Ministers deserve nothing at Gods hand, and albeit they lie under much contempt in the world, yet beside what reward of honourable maintenance is due for their encouragement, they shall not want an eternal reward from God; for, he that reapeth, receiveth wages. 2. Albeit such as are brought in to Christ by the Ministrie, may seem many times to be called to encounter many stormes; yet when they are ripe for Gods barne, they shall be brought unto eternal life, where they will be at quiet; for, the fruit is gathered unto life eternal. 3. The ser­vice of God, and his blessing upon it, is reward e­nough of it self; And particularly, faithful Mini­sters have a promise, that they shall be blessed with fruit in their labours, and it is reward enough that they are honoured to be instrumental in the salva­tion of any; for, it is a promise and a part of the wages, he gathereth fruit unto eternal life. 4. As there is joy in heaven at the Conversion of a sinner, and there will be unspeakable joy at the perfect­ing of the Congregation of the first-born; so faith­ful Ministers have allowance of joy in the bringing in of soules, which will be compleated in the day of Christ: for, here, the end of their labour is to re­joyce. 5 Gods allowance of joy is so free, that none who labour faithfully, are secluded from it, whatever their success be, and so, full that all may share in it, without envie at one anothers happiness and successe; for, both he that soweth, and he that reapeth rejoyce together.

A third reason, (illustrate by a similitude) is taken from the easy task wherein the Apostles were now employed, in comparison of Moses and the Pro­phets before them; They had much paines, as in plowing and sowing with little seen fruit, but by this they had made the work more ripe for the Apostles, having by their preaching and wri­ting to the Church, laid a ground for the [Page 60] Apostles speedy successe; for, clearing this purpose, we are to consider, 1. This comparison doth not chiefly hold in respect of the Gentiles, where the Apostles are said to plant, 1 Cor. 3.6. and to lay a foundation, Rom. 15.20. See also 2 Cor. 10.15, 16. (though in this also they had the advan­tage of the Prophets doctrine, delivered to the Jewes, to confirme what they said by it;) But the com­parison holds in respect of the Church of Israel, where the Prophets had laboured, and to which the Apostles first Commission was, Matth. 10.6. Consider, 2. This Comparison is not to be taken as if the Apostles took no pains at all; but it is to be understood comparatively, that the Prophets great pains made them come better speed with lesse pains. Nor is it to be understood, as if the Pro­phets reaped or converted none, but that their fruit was small, considering their pains, in comparison of the Apostles, who under the dispensation of the Gospel, reaped the fruit of their paines. Doct. 1. A spiritual minde will make good use of com­mon proverbs, even in spiritual purposes, as Christ doth here. 2. The Lord seeth it sit in his deep wisdom, not to let all his servants have alike difficulties in their calling, nor alike successe; but may let some be at great paines in preparing for Christ, and sow­ing the precious seed, who yet will be out of the world, before any remarkable fruit of it appear; and may let others see very rich fruits of their la­bours in their own time; for, so were the Pro­phets Sowers, and the Apostles Reapers; the one laboured with little visible successe, the other brought in many, sometimes even with one Ser­mon. 3. Such as labour faithfully in the Lords work, albeit they have not much visible successe, yet they are neither disapproved nor uselesse, but are doing useful service in their generation, and working to the hand of others, under whom the fruit of their labours will appear; for, so the Pro­phets were Sowers, and the Apostles entred into their labours, and reaped the fruit of their sow­ing. 4. The more easie the Lord makes a Mini­ste [...]s work, by sending him not to Pagans, but to a visible Church, prepared aforehand by the faith­ful labours of others, the more delight should he have in going about it; so much doth the force of the reason import; I sent you to reap that where­on you bestowed no labour, &c. therefore, ye should be affected with your work. 5. This also layeth an obligation on these who have long enjoy­ed Ordinances, to give proof of their profiting under former Ministers, by being fitted to receive the Word more fruitfully from these who follow after; so much also doth this similitude teach, that the Church of Israel was like a ripe field to the Apostles, as having been prepared thereto, as a manured and sowen field: And such is the du­ty of others.

In the last branch of this part of the chapter, John proceedeth to record the Conversion of more of the Samaritanes of Sychar; and for that end, he returnes to prosecute that Narration, v. 29, 30. setting down, First, the cause, which drew (at least) many of them to go out; which was their giving credit to the womans testimony, v. 39. Next, their request to Christ when they came to him, and his granting thereof, v. 40. Thirdly, the ef­fect of his doctrine among them, which is the Con­version of many more, who, belike, out of curiosity or otherwise, had gone out with the rest, v. 41. The effect of which Conversion is, their declarati­on to the woman, that their faith did not depend on her testimony, but on the sure ground of his own instruction, v. 42. which may also be safely under­stood of them, who get some measure of faith by her information, and were confirmed by his own doctrine, but chiefly of these who were drawen out to see him, though as yet they beleeved not, from v 39. Learn, 1. Very weak instruments may be ve­ry richly blessed, when they employ themselves for Christ; for, this woman prevaileth, not only to bring them out, but many of the Samaritanes be­leeved on him for the saying of the woman, &c. 2. When one can say but little of Christ, yet if it be spoken from experience and feeling, it may be more persuasive to invite men to beleeve, then much more which is spoken from notional know­ledge; for, such was this womans testimony of him, which was so successeful; He told me all that e­ver I did. 3. As it is a commendation to be ea­sily perswaded to beleeve; so when a people are ripe, a very weak mean, through Gods blessing, will draw them in; for, these Samaritanes are perswaded by lesse then many incorrigible Jewes had daily. 4. As true faith may be wrought by degrees, so Christ hath a great estimation, even of the smallest begin­nings of it; therefore, he giveth it the name of be­leeving, from v. 40. Learn, 1. It is a good prepa­ration, where men are thus far prevailed with, as to draw near where Christ is to be found, and take a trial of him; for, the Samaritanes (belike, moe then believed) came to him, and this drew on moe. 2. Christ, being rightly taken up, his company will be more desired, and especially the weakest degree of faith will breath out desires after its own confirmation; by enjoying more of him; there­fore, [Page 61] they besought him that he would tarry with them. 3. Christ is very tender and willing to grant the desires of these who long for his company; There­fore, albeit he had forbidden his disciples to go in the way of the Samaritans, Matth. 10.5. and al­beit the time of spreading his glory to the world was not yet come, yet for a preludy of the calling of the Gentiles, and our of respect to their need, he abode there. 4. As Christ measures the time of his sensible presence according to his own purpose, and his childrens necessity; so a very short while of his company is a great blessing; Therefore, he abode there two dayes, only, as being the Minister of circumcision, and of the Jewes, and yet that is marked as a mercie to them, whereas many now think little that his Sun stands still in one Horizon. From verse 41. Learn, 1. Such as are not wrought upon by instruments, are not yet desperate if Christ take them in hand; for, moe beleeved then would give credit to the woman. 2. Christ being found speaking in and by his Word, will have such clearnesse in discovering himself, and such efficacie in perswading that it will prevaile with those that otherwise stand out; for, his own Word, spoken by him, prevailed with them. 3. A short time in Christs company may do much good through his blessing; for, in two dayes, many moe beleeved. From verse 42. Learn, 1. Al­beit that instruments speaking, may be a mean to draw people to hearken or give some assent to truth, yet it is Christ himself who must work a perswa­sion, and faith is never established till it get root­ing on Christs speaking and sealing the Word by the Spirit; and then any thing men can say, com­eth short of what they finde in him, and they will undervalue mens authority, when it comes in com­petition with his; All this is imported, in that they said unto the woman, now we beleeve, not be­cause of thy saying, for we have heard him our selves, &c. where they do not despise her as an instru­ment, but declare that their faith is bottomed on a surer ground then her word. 2. The right knowledge of Christ in his person and offices, and particularly, that he is the Saviour of sinners offered to all Nations, is a notable mean to draw souls to rest on him, and embrace him; for, this doctrine Christ taught to convert them, and this their faith rests upon; We know that this is indeed the Christ, the Sa­viour of the world, and not of the Jewes onely.

Followeth in the third part of the Chapter Christs coming into Galilee, with his entertainment, and working of another miracle there: This history be­ing interrupted, from verse 3. by the narration of what occurred by the way, is now prosecuted; And in these verses John relates his coming thither after his removal from Sychar, verse 43. that, expecting (according to the common proverb) no respect in his own City Nazareth, therefore he went not thi­ther, or staid not there, verse 44. (but went to Cana, as it is, verse 46) and, that as he travel­led through Galilee toward Cana, he was entertain­ed and welcomed by them who had been at Jeru­salem at the feast, and had seene his miracles there, verse 45. from verse 43. learn. It is the duty of the Lords servants closely to follow their calling from him, even though it should seeme they might do more good elsewhere; Therefore, notwithstanding his successe in Samaria, yet after two dayes he de­parted thence, and went into Galilee, being a part of his charge as Minister of the circumcision. From verse 44. Learn, 1. Christ is a Prophet among and above others, and whatever charge he lay on others to teach his people, yet he remains still the chiefe Teacher himself; for the proverb importeth that he was a Prophet. 2. The Prophets, or Messengers carrying the Word of God, should have honour, and a due estimation of the dignity of their calling and gifts, testified by reverence to their persons, obedience to their doctrine, and honourable maintenance, for, so much doth the proverb import, that a Prophet should have ho­nour, and honour includeth all those; Their being spiri­tual parents, Rulers, and Christs Ambassadors calleth for this. 3. It is an usual and ordinary fault, that the servants of God are most disrespected among their own; for, such is mens naugh [...]inesse by nature, that things that come from a farre like them best, and that acquaintance with mens persons, parents, &c. breeds contempt; Therefore, Christ met with this, and testified it, as ordinarily true, that a Prophet hath no honour in his own countrey. See Luke 4.22.—29. 4. Since Christs doctrine cannot be in request, where the Messengers carrying the same, are not in estimation; Therefore such as ingrately contemne Ministers, are justly deprived of the be­nefit of the Ministry; Therefore is this set downe as a reason why he went not to, or staid not in Na­zareth, but went to Cana. 5. It is the duty of the servants of God to arme and guard them­selves against contempt and disrespect, that it stumble them not, especially after they have enjoy­ed better times; therefore not onely doth Christ re­solve on it, but testified concerning it when he came to Galilee, that his disciples who had seen him better esteemed of among the Samaritans, might not mistake. From verse 45. Learn, 1. Distance of place, and necessity of pains, should not hinder men from frequenting of Ordinances, and it is com­mendable where it is so; for, the Galileans also went unto the feast. Their great pains may condemne them that are lazie, and yet have fewer difficulties. 2. Albeit Christ get no respect nor welcome in one place, yet he will get it elsewhere; and those who have observed his dealing best, will respect him [Page 62] most; for, the Galileans received him, having seen all that he did at Jerusalem, &c. 3. Every work of Christ whereof we see not present successe, is not therefore lost, but may have rich fruit ready to appear in due time; for, the fruits of Christs miracles at Jerusalem (which chap. 2.23. are marked onely in general, to have produced some sort of faith) appear more clearly in Galilee. 4. Albeit fairest shews of good, founded onely on the sight of Christs works, will prove but unsound; yet in so far are Christs miracles rightly made use of, as they tend either to confirme doctrine, or induce men to receive and hear it, and to welcome the Messen­ge [...]s thereof for that end; for, so was it here, they received him (or made his person welcome, and ad­mitted him as a Teacher among them) having seene all the things that he did, &c.

Followeth the miracle upon the sonne of a No­ble man, unto which is premitted some antecedents and occasions, as namely (in these verses) the place where it was wrought; the person on whom, a Noble man or Courtiers sonne; and, that his Father hearing of Christs coming into Galilee, goeth unto him, entreating for his sonne in his ex­tremity. Whence learn, 1. Where Christ hath ma­nifested his glory, and done good to any, there will be need of confirmations, and Christ will not be wanting therein, but will count it an homely place to come to again, where he hath done a good work before; Therefore it is marked that he came again to Cana of Galilee, where he had made the water wine. 2. The grace of God is free, and the Lord hath his elect and precious ones, even of all ranks; for, here, he gains a certain Nobleman, or Courtier, belonging, as appeareth, to Herod, to whom Galilee belonged, Luke 23.7. and it may be was that Chuza of whom Luke 8.3. 3. Mens great­nesse and nobility doth not exempt them or theirs from common calamities and crosses; for, his son was sick at Capernaum; and it maketh the crosse heavier, the more they have to give them. 4. Ma­ny of Gods Elect never come to Christ till they be driven by a crosse; and particularly sicknesse of children is one special mean whereby Christ draw­eth his own to make acquaintance with him; for, his going to Christ upon this occasion, imports not onely that it was his duty thus to respect his child, but that Christ took occasion of this distemper to draw him in to himself. 5. Many who come to Christ in trouble, do not give him that glory by faith that they ought, but are ready to limit him to a certain way of working, beyond which their faith can see no probability of help; for, albeit he conceived Christ could heale his sonne, yet he ties his vertue to his bodily presence, he besought that he would come down and heale his sonne. 6. As great and pressing need should stir us up to do our du­ty; so it is an argument meet to prevaile with Christ by; Therefore is it subjoyned, for he was at the point of death, as the reason of the parents dili­gence, and as the Argument propounded to Christ.

Christ will not at first grant this request and work the miracle, but first studies to cure a more dangerous soul-sicknesse in this man and others, that nothing but outward miracles did at them, or af­fected them; For this was all the mans errand to Christ, and it seemes to have been the common temper of these in Galilee who received him, verse 45. and of these in Cana, verse 46. and therefore he deales first about it; And this is another ante­cedent of the miracle. Whence learn, 1. It is a dangerous and general disease of men, not to af­fect Christ so much for spiritual benefits, as for his outward workings, and not to ground their estima­tion of, and confidence in him, upon his word, but on his works; for, such was the disease here, except ye see signes and wonders, ye will not beleeve. 2. Albeit it be our fault to be more affected with bodily then spiritual wants, and we do come to Christ more for the one then for the other; Yet spiritual and soul ills are greatest, though lesse felt, and require speediest help; for so much is import­ed in Christs method of curing the one before the other, whatever need of hast there seemed to be that he should cure his sonne first. 2. The more common an ill be, it needs the greater hast in cu­ring of it; Therefore Christ falls on this with the Nobleman, as being the disease not onely proper to him, but common to those where he was, ye will not beleeve. 4. As it is good to come to Christ, even with outward straits and troubles; so Christ may see it fit to suspend intended help that he might do our souls good; and wherever Christ giveth an outward favour in mercie, he doth also some good to the soul with it; As here in this example is to be seen.

[Page 63]The Nobleman is so pressed with the present trouble, as he little heeds what Christ said, and therefore re­peats and reneweth his suit with more haste and diffi­dence then before; (and this is yet another occasion and antecedent of the miracle) yet Christ granteth his request, intimating that the miracle was already wrought, though not in his way, yet in a better; and withal, he cureth his unbelief, making him to go his way at his command, leaning to his word. Whence learn, 1. Such is mans weaknesse and frailty, that di­stractions with grief or fear, will draw his minde from heeding instructions from Christ, and outward vexati­ons will draw the minde from the thoughts he should have about spiritual and better things; for, he is so taken up with his childes case, that he took little no­tice of what Christ said, only he is so far humbled and pressed with need, as not to startle at a rough an­swer. 2. Where there is pressing need, and any spark of faith, it maketh a Supplicant importunate, and that he will not give over, meet with what he will, therefore, doth he renew and presse his suit again, Sir, come down, &c. 3. Weaknesse in faith expresseth it selfe in much haste under pressing needs; so much doth his supplication import, Sir, Come down ere my childe die. 4. Unbelief or weakness of faith hath moe base thoughts of Christ then are seen at first, and the more it be exercised, it will appear the more, for, in his second request, he not only a stricts Christs vertue to his bodily presence, but limits his power further, as if he could do nothing, though present, if his son were once dead. Sir, saith he, come down, and that, ere my son die, both of which were a fault, either to limit him to a way of working, or to limit his power, as if any thing were too hard for him. 5. Such is Christs tendernesse and mercy, that when he hath reproved our faults, and we have come ill speed in amending them, yet he will not leave us so, but will respect great need and weak faith, more then much unbelief and ill de­serving; so much appeareth in his granting this mans suit. 6. As Christ may be answering the maine of his peoples desire, when they get not satisfaction in every particular circumstance; and as Christ will not be pre­scribed unto, or limited in the way of his working; so his refusal to satisfie his people in their way, is in mer­cy, and because he purposeth to do better; so appear­eth here, the best this man could devise was, that at Christs coming to Capernaum, his son should recover, but Christ doth better then so, and sheweth it is done already, Go thy way, thy son liveth, or, is well. 7. Christ hath absolute power of sickness and health, of life and death, and with one word can chase away a deadly disease at never so great a distance, so much doth he teach this Nobleman here, that being at Cana he could chase away sicknesse at Capernaum, thy son liveth. 8. Christ can do a weak believer a good turne, and with that, amend his faults also, and make his for­mer reproofes to work; for, now this man believed the word that Jesus had spoken to him, and, at his command, went his way, not doubting but all would be well.

Followeth the manifestation of this miracle, which is declared to be wrought in the former verse, and the effects of it. The servants meeting this Nobleman with the good newes of his sons recovery, he findes, after a diligent enquiry, that the time of it trysted with the time that Christ spake to him, whereby he is confirmed in faith, and his family drawn in to God with him. Whence learn, 1. It is the duty of servants, not only to be faithful in their Masters affaires, but to be affected with them, and to sympathize with their condition, whether it be sad or joyful; so much appeareth in the practice of these servants, who met their Master with the good newes. 2. Good newes will, sooner or later, meet the man who beleeveth and resteth on Gods Word; for, so much doth this Nobleman finde in experience. 3. As a beleever is bound to observe all the circum­stances of Christs working, that may confirm [...]i [...]h, so experience and observation will prove the truth of what he believeth, and will speak in the same termes with the promise: for, this findes not only that true which Christ had said, but trying it to the uttermost, he findes the miracle to have been wrought that same time that Christ spake. 4. Much advantage may be reaped by mens communicating their knowledge, experience and observations one with another, wher­by they may help each other to a more full acknow­ledgement of Christ; for, the servants they knew the childes recovery, and the time of it, the Master knew the word Christ had spoken, and the time of it, and these being put together, they mutually draw other to know Christ, and his power and good-will. 5. Tem­poral favours are then indeed blessed, when the expe­rience of Gods goodnesse in them advanceth our soules good, and is a mean, either to beget, or ad­vance our faith in Christ; for, so is it here, he beleev­ed, or was confirmed in what was begun before. 6. As Christ brings salvation to the house he cometh unto, and may do good to the soules of many by one work: so where a Master of a family is brought to Christ, it giveth good ground of hope, that o­thers of the family will do well: and however, what experience any one of a family, getteth of Christ, all the family are bound to make use of it; all this may be gathered from this, that himself beleeved and all his house.

[Page 64] John concludeth this History with a remark, that this miracle was the second which he wrought in Ga­lilee, (the first being done in the same place, ch. 2.) and that he did it after he came from Judea thither. Whence learn, 1. Christs [...]rks, and particularly, his more special manifestations of himself, ought to be marked and kept in memory: as here, Johns practice after so many yeares, and his recommending that observa­tion to the Church in all ages, teacheth. 2. Christ present works and manifestations ought not only to to affect us themselves, but should bring his former works to remembrance, that they may be considered and commended also: so doth this miracle call the former to remembrance. 3. However men may stu­dy to bear down Christ in the world, yet it will be to no purpose, for in one place or other he will be still reaping fruit, and manifesting his glory. There­fore it is ma [...]ked that he did this miracle, (as also the former) when he was come out of Judea into Galilee, to shew, that their driving him from thence by their malicious plottings, did not hinder him to shew forth his glory elsewhere, nor hinder sinners to beleeve in him.

Several circumstances are premitted unto the Hi­story of this miracle, to v. 8. whereof the first is, a general description of the time and place of it; it was done at Jerusalem, at a feast to which Christ went up. As this History doth not follow immedi­ately upon the former, (though in general, it be said it was after this,) but several things intervened; which John omitteth, as being employed, not so much to confirme the same doctrine by repeating it, as to record what the [...]est had omitted: so this is the cause why we cannot certainly determine what this feast was, at which Christ went up, nor is it much material for our use. Only we may gather from this, 1. The solemn feasts observed by the Jewes at Gods appointment, were peculiar and proper to themselves, and not obliging nor belonging to the Christian Church; for, therefore is this called, a feast of the Jewes. 2. Christ was pleased to subject himself un­to the Law, not only moral, to free his people from the condemnation thereof; but to the ceremonial Law also, that he might free his Church from the yoke thereof, therefore, Jesus went up to Jerusalem, in obedience to the Law, requiring this appearance, Exod. 34. [...]3. 3. Opportunities of advancing the Kingdome of Christ, and of doing good in our stati­on, ought not to be omitted, but taken hold of, though it seem to tend to our own trouble or hazard that we do so; therefore, also Christ went up to Jerusalem at the feast, though he met with trouble there, because he had occasion of setting out his glory by healing the man, and by preaching in that solemn Assem­bly.

The next thing premitted, is a more particular description of the place of this miracle it was wrought at the Sheep-gate, (as the word may be read.) of which Nehem. 3.1. so called, because be­ing near the Temple, the sacrifices were brought in­to the city at that gate; or, at the Sheep market, (as we translate the word) a place near that gate, where, according to the liberty granted by the Law, Deut. 14 24, 25, 26. men might provide themselves of sa­crifices; though now the corruption of men had brought these commodities into the Temple, John 2.14. More particularly, this miracle was wrought at a poole, which whatever use it had of old, (it may be, among others, for washing the beasts, before they were presented,) was now honoured with the Lords presence manifested there, in curing the disea­ses of all such as went into it, after an Angels trou­bling the waters, and therefore was frequented with a number of sick persons, who attended that signe, and were accommodated in five porches built about the pool. The name of this pool Bethesda, may either signifie the place of pouring out, to wit, of water, either into the pool by conduits, (being pos­sibly [Page 65] that of Hezekiah; 2 Kings 20.20.) or out of it by pipes, for several uses; or, it may signifie, the house of mercy, because of the proofes of Gods mercy manifested to the sick there. As for the time of the beginning or ceasing of this miracle, it is needlesse to search into it, seeing Scripture elsewhere is silent a­bout it, only it seemeth to have begun but of late a­mong them. Doct: 1. The place where these persons lay, being a place of great concourse, and from whence they went into the Temple to worship, doth teach us, that it is a necessary meditation for men to have frequent and serious thoughts of their own frail­ty, that they may be humbled, and may be stirred up to presse more earnestly after God, in whom all is made up; this did the Lord preach by presenting these sad spectacles to mens view, in that publick place, as they went to the Temple. 2. Hospitality and com­passion toward the afflicted, is a commendable du­ty, and the pains that a declining people put them­selves to in that kinde, may stand up as a witnesse a­gainst others; for, though the Jewes were now decli­ned, yet the pool had five porches, either built for the sick, or now converted to that use. 3. Where Christ cometh to any place, he will be sure to give a special visit to the desolate and afflicted, and to be at paines to come to them, who are not able to come to him; for, so is it to be supposed here, (as is afterward clear­ed) that Christ coming to Jerusalem, cometh to the Poole where the sick lay. 4. From this miraculous manifestation of God in the Church of the Jewes, we may learn, 1. Where God continueth a Church, al­though the people be wicked, yet he will not faile to give some tokens of his presence, specially for the good and behoof of his elect among them. Therefore when the Jewes had now long wanted publick Pro­phets, and were under deep distresse, the Lord giveth this miraculous proof of his presence; to confirm them, and especially the elect, that he did not forget them; to establish them in the love of their own Re­ligion, when idolaters did prevaile over them, and to stir them up to expect the Messiah. 2. Incurable dis­eases and infirmites are not therefore desperate and hopelesse; for, God from heaven can help that, which no means on earth can do good to; and it is his or­dinary way to interpose and appear, when matters are incurable and remedilesse otherwise, so much are we taught here, in that the blinde, halt, withered, and the disease whatsoever it was, was cured, and by these cures on the body, the Lord giveth proof what he can do to souls and inward conditions, or other outward lots. 3. Means of Gods appointment, how impro­bable like soever, should not be contemned; every thing being therefore useful because God appoints and blesseth it; therefore made he use of the water of this common poole, and that when it was troubled, (which it seems, should make it more hurtful) to be stepped into; though, it seems, there was no vertue put into the water, but only the troubling of it was a signe of Gods presence there. 4. Whatever good the Lord do by any mean, yet we are to see that all the vertue and blessing cometh down from heaven; for, an Angel went down and troubled the water, before that men got any good by stepping in­to it. 5. It is the duty of all such as are sensible of wants or infirmities, to slock to appointed meanes, and take up their abode there, as being the Lords trysting place; for, so doth the practice of these sick persons, teach; who abode and lay in the porches of the pool. 6. Much sense of need will make men assiduous and constant in their waiting on, in the use of lawful meanes, not giving over for delayes and disappoint­ments; for, albeit the Angel went down but at a cer­tain season; and albeit he only who stepped first in, was healed at that time, and many being there, would he disappointed and prevented by others, yet they lay still waiting.

The third thing premitted, is, a description of the man on whom the miracle was wrought. It is not de­clared who he was (for these whom Christ cures, are best known by their miserie, and his mercy) nor yet what his particular disease was, though it seemeth it hath been sore, and kept him lying, v. 6. only it is declared he had been long under it. Unto this is fur­ther added a previous conference betwixt Christ and him; wherein Christ, being sensible of his case, stir­reth up his desire of cure, by propounding a question about it, v. 6. In answer to which, the man proveth his desire, by his waiting on the means, notwithstand­ing he was helplesse and oft disappointed. Doct. 1. Not only are men subject to bodily infirmities, but it may please the Lord for wise ends, to let some spend a life­time, or a large part of it in sicknesse and weaknesse, as if they had been born for no other end, but to bear such a crosse; for, this man had an infirmity eight and thir­ty yeares. See, Psal. 89.47. 2. As it is the duty of the afflicted to wait on meanes, so long as God ap­points any for their help; so when Christ cometh they will be first regarded, who have been longest and forest troubled; for, as this man was there, so Jesus saw him lie, and took notice of him before all the rest. 3. Such as have been kept long, and longer then others under trouble, may be but reserved for Christs own hand, and for his manifesting his glory in doing of them good; for, so much did this man finde in expe­rience. 4. Christ needs no information to acquaint him with the afflicteds case; he taketh notice of the measure of their trouble, and knoweth its continu­ance; for, he saw him lie, through sicknesse and heart­lesnesse, having been so often disappointed, and knew that he had been now a long time in that case. 5. When [Page 66] Christ is willing to manifest himself for the afflict­ed, yet he would have our desires after his help stirred up, and not blunted by any delay; There­fore, saith he unto the man, wilt thou be made whole? not as doubting of it, (for his desire had drawn him thither, and kept him there) but to quicken it up, as a preparative to the receiving of the mercy, and to give pledge to all, that continu­ed desires, notwithstanding all delayes, will be sa­tisfied, ere Christ give over the afflicted. 6. It is a real proof of our desire of help under distresses, when we are sensible of our misery thereby, when we give not over to wait on in the use of means, and when we are afflicted with disappointments in using them; for, thus doth the man prove his desire, in answer to Christs question, 7. One may be in a very ab­ject like condition, and seeme to be neglected both of God and men, whom yet the Lord purposeth to do much good unto; And one may meet with many disappointments in the use of meanes, who yet will get deliverance in a better and more comfortable way; for, so was it with this man, and so did he finde. 8. It may be the lot of the afflicted, not onely to be sick and unable to help themselves, but to be left destitute without any to help them; which sheweth what mercy they enjoy, who have if it were but one to attend them in sicknesse; for this man had no man to put him into the pool. 9. It [...] a token that sicknesse, he plesnesse and disappoint­ments are blessed, when these make us more meek and humble; for, his moan is such, meekly doth he speak of the inhumanity of these about him, and of others (who possibly came there after him) their getting in, while he is disappointed. 10. It is the duty and commendation of those in distresse, never to quit hope, nor weary to wait on, so long as there is any possibility of any deliverance by any law­ful means, albeit they were ever so long delayed or disappointed; for, so did this man, notwitstanding all he met with. 11. It is one great weaknesse, that our hope and expectation of help and relief goeth no further then we see outward means, nor can we conceive what Christ, power and goodnesse is rea­dy to do for us, till he reveal it himself; for, this man hath onely his eye upon that known help, and by his regrate to Christ, insinuates a desire that he would shew that kindnesse to him which others had neglected; but little doth he dreame of that which was in Christs heart.

Followeth the miracle it self, wrought by Christs power, and at his command, making the sick man arise, and carry his own bed, and walk. To this is added a more particular description of the time of this miracle, that it was on the Sabbath; which occasioned the following controversie and debate. Doctrine 1. Such is Christs goodnesse and pity to­wards his afflicted people, as to prevent their hopes and prayers, with doing great things for them in their need; for, Christ cureth the man who nei­ther asked it from Christ, nor dreamed he would do it. See. Eph. 3.20. 2. All Christs dealing with his own in distresse, endeth in healing of them at last, how little soever it seeme to promise; for, so doth his conference with this man. 3. Christ is not tied to means, ordinary, or extraordinary, but can work without both when he pleaseth; and by his word of command can do greatest things, and cure most desperate diseases; and not onely command, but work that which he commands, and by his word conveigh vertue and efficacie, and give strength to obey; for, he doth not take the man to the pool, but by his word cureth him. 4. Albeit in trouble, all means and probabilitie should saile us, yet their case is never desperate, who have Christ to go unto; So much also doth this instance teach us: Yea, singular afflictions, and disappoint­ments under them, may end in a more eminent and singular way of deliverance, as this man found: And, long delay in waiting on in the use of means, may be made up with a speedy compleating of the delivery when Christ begins; for in an instant the man is made whole. 5. Christs miracles and won­derful works upon, and for the afflicted, are so re­all and through, as will make them speak for them­selves, and they should be observed by all; for, this command, rise, take up thy bed, and walk, which he obeyed, importeth that this cure was a through cure, and that he would have the man sa­tisfied about it, and all to remark it. 6. As Christ doth his great works, that his glory may be ma­nifested, and not buried; so a work appointed by him for setting forth of his glory, may, and should be set about, and that without any violation of the Sabbath; Therefore, he not onely commands him, take up thy bed and walk, that the miracle might be published, but alloweth it to be done on the Sabbath, not onely because he was Lord of the Sabbath, and so might dispence with the observation of it, but because this was no servile work enjoyn­ed for a worldly end and commodity, but a mean appointed by himself for setting out his glory, and so was subservient to the great end of the Sabbath. 7. Such things, within the compasse of our calling, as tend to the setting forth of Christs glory, are to be set about, with a single eye and heart, albeit we knew others should stumble and carp; for, so did Christ in his station, he stood not on the Jewes stumbling in commending this to be done on the Sabbath, as minding hereby to hold out his own glory in the miracle, and in the following dispute.

Followeth the second part of the Chapter wherein is recorded, the Jewes opposition to the man, before they knew the Author of the miracle, verse 10, 11, 12, 13. and their malice against Christ, when he is known to be the Author of it, verse 14, 15, 16.

In these verses, they challenging the man for breach of Sabbath, verse 10. he defends himself by the warrand he had gotten from Christ, verse 11. And when they desire to know the Author of that warrand, verse 12. he is not able to resolve them, for Christ had withdrawen himself in the preasse, immediately after the miracle was wrought, verse 13. Whence learn, 1. When Christ is doing great­est works, there will still be some who get no good of them, but will rather suck poison and gall out of them; for, this glorious work meets with oppo­sition and persecution. 2. It is the duty of all the members of the visible Church in their stations, and especially of Magistrates and Ministers, to see to the observation of the Sabbath day, even by others as well as by themselves; for, these Jewes (who seeme to have beene of the Pharisees and Rulers) their quarrelling a breach of Sabbath, was a com­mendable duty in it self, if the charge had beene true. See Exod. 20.10. Nehem. 13.15. 3. Hy­pocritical and superstitious persons may pretend to much zeale for Gods glory, when they are but naught; for, say they, it is the Sabbath-day, it is not lawful for thee to carry thy bed, as pretending to be zealous for the Law, Jer. 17.21, 22. when yet they were but a naughty crew. Yea, albeit it may be alleadged, that at first they knew not what was wrought on the man, and so might the excused in part, yet it is not to be justified, that they con­demne so rashly, before they examine the matter: As it is usual, that hypocritical zeal is still rash and censorious. 4. Divine warrand is sufficient to guard the conscience against any challenges of sin, and may justifie that which otherwise were condemn­able; for, such is the mans Apolgy, he that made me whole, the same said to me, take up thy bed and walke. And albeit he knew not Christ particularly, verse 13. yet he saw so much of his glory in that miracle, such power in his word, and such vertue flowing from him, as warranted him to look on Christ as having sufficient authority to command him, and warrand his obedience; seeing Joshua only an extraordinary man, was warranted to com­mand all Israel to march about Jericho, if not al­so to take it, on the Sabbath day. 5. Where Christ bestoweth a favour, or sendeth relief to the trou­bled, in mercie, it will leave a stamp of subjection to his command behind it, and incline the recei­ver to obedience; for; so is imported in this mans Apology, he that made me whole, said to me, take up thy bed, and how can I decline a command, coming from such a one? 6. Albeit occasion be offered to obdured men, to see Christs glory in his working, yet they care not for the knowledge of it, but will rather sleight it, and study to beare him and it both down; So much doth their second question, verse 12. teach; Albeit the man had told them of the cure, yet they heed not that, but 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.

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, but when men have smarted for sinne, and have been graciously delivered, and tasted of Gods mercy, they may yet be tempted, and are ready to sinne yet more, and need caution to prevent it. So much also doth this direction and warn­ing, given to the man, teach us, sinne no more. 10. The best preservative against affliction and trouble, is, not to run every course which flesh and blood may suggest for avoiding it, but to beware of sinne, which if it hold not off trouble, yet may assure us that God doth correct us in love, and not in anger; so much doth the reason of this directi­on, import, Sinne no more, least a worse thing come unto thee. 11. As all trouble is in it selfe an evil, what ever good God may bring out of it, and by it; So whatever any have lien under, God can easily send worse; for, while he threatens him with a worse thing, it imports that other trouble is evill, though not all in alike degree, and that God could send a worse condition then thirty eight years sick­nesse. He can adde to outward trouble, Lev. 26.18, 21, 24, 28. and to spiritual plagues, Matth. 12.45. 2 Pet. 2.20. He can send them both together in their extremity, Lam. 2.22. and can send eternal pun­ishments in stead of temporal. 12. Such as continue in a course of sinning, after they have been afflicted, and have been delivered, and tasted of Gods favour, to soul or body; do hereby take a way to kindle divine displeasures, and increase trouble; for, so much is held forth here, sinne no more least a worse thing come unto thee. Which calleth for much jealousie over what good things we seem to have under affliction, for much warinesse, that we rest not upon outward deli­verance, and for much abiding in Christ, and keeping of grace in exercise.

[Page 69] From verse 15, 16. learn. 1. It is the duty, and commendable practice in those who have gotten ex­perience of Christs power and pitie, to proclaime it, for setting forth of his glory, and invitation of others to come and partake; Therefore, the man departed, and told the Jews, that it was Jesus which had made him whole. And this he did out of gratitude to­ward Christ (whom he knew either from himselfe, or others about him) and to invite the Jewes to make use of Christ, if they had any such imployment for him. 2. Sound doctrine meets oft times with cor­rupt hearers, who are more enraged thereby; and honest minded men following their duty in single­nesse, may occasion persecution, and yet be blame­lesse, as having done but their duty, and given no just occasion, and so are free of what followeth; for, upon this mans publishing Christ to be the Authour of his cure, the persecution ariseth, but without any fault in him. 3. The rising and spreading of Christs glory, is an eye sore to corrupt teachers and people, who are thereby discovered to be what indeed they are, and their seeming glory obscured; And persecution is the ordinary entertainment that Christ, manifest­ing his glory, may look for at the hands of such; for, therefore, upon the report, did the Jewes persecute Jesus, by their reproachful tongues, and devising how to take his life, either in a tumult, or judici­ally. 4. Such is the cruelty of persecutors, that, if they had their will, nothing but the death of those they oppose, would satisfie them: and such as are persecutors with the tongue, and spare not mens names, will also be ready to take their lives, if op­portunity offer, and they can get a pretext for it; for, they sought to slay him, upon pretence of the law of Sabbath-breaking, Numb. 15.32, 33, &c. And this is marked as their disposition, who had spoken con­temptibly of him, ver. 12. and continued to do so still, since they could go no further. 5. Great cru­elty against Christ, may be masked with fairest pre­texts, even of zeale for God and his commands; And sufferers are not to expect, but that they shall be loaden with calumnies under their sufferings; for, they sought to slay him, because he had done these things on the Sabbath day. As persecutors will think shame to publish their malice and the causes of it: so this way of procedure, maketh persecution most sharp, Joh. 16.1, 2, 3. 6. What ever be the malice, desire, or endeavours of wicked men; yet the life of Christ and his followers is not in their hand; but the Lord may make their malice their own plagues, and preserve his people while he hath any service for them; for, though they sought to slay him, yet all their endea­vours, at that time, tended only to their own trouble.

In the third part of the Chapter we have Christs Apology for his working this cure on the Sabbath, in answer either to their thoughts, or to somewhat they expressed to him, ver. 17. and his prosecution there­of, upon the encrease of their rage, verse 18, 19, &c.

At other times, upon the like occasion we find him making Apology for himselfe or his followers, by way of retortion, as Matth. 15.1, 2, 3. Which though it could not justifie an unlawfull act; Yet it might stop their mouths, who maliciously quar­relled with others, and yet were more guilty themselves. Sometime, by pleading necessity, as Luke 6.2, 3. and 14.3, 4, 5. In which case, the Sabbath is made for man, Mark. 2.27. and Christ commends his love, that when he gets a distressed sinner, even on the Sabbath day, he will not delay their help till mor­row. Sometime, by pleading that works of piety and charity do not violate the Sabbath, Matth. 12.5, 7. Luk. 6.9. But here Christ justifieth himselfe from a more sublime reason, that he may take occa­sion to set out the glory of his Godhead. And where­as the weight of their challenge was grounded on the fourth command, wherein God had not only com­manded us to rest on the Sabbath, but had by his own example, in resting from all his works on that day, pressed it; Therefore, Christ removeth the mistake, shewing that the Father, ever since the cre­ation, hath continued working without any inter­mission, and this without any violation of the Sab­bath; and that himselfe as he is one in essence with the Father, so he is undivided in working from him, the Fathers work and his being one; And there­fore his working on the Sabbath could not be cha­lenged, and he being God, might command the man to carry his bed, when he pleased, and when it con­tributed to set forth his glory: Whence learn, Al­beit the Lord, after the creation of all things in six dayes, did cease from the creating of new kindes of creatures, Gen. 2.2. Yet he is still without inter­mission (even on the Sabbath) working, by preser­ving and upholding all the creatures he hath made, without which they could not subsist a moment; and by governing and over-ruling of all things, how small contingent, or casual soever they be; for, my Father worketh hitherto, which speech doth not exclude the time following, but sheweth that there is no intermission in that work, see Act. 17.28. Matth. 6.26, 30. and 10.29, 30. Exod. 21.13. 2. Christ the Son of God is joyned with, and undi­vided from the Father, in working, and that not in one work alone, or at some time only, but in all works, and without intermission: As the Father created all things by him, so, with, and from the Father, he preserveth and governeth all things; for, my Father worketh hitherto, and I work, even the same workes which he worketh, see Heb. 1.2, 3. 3. God, and Christ is God, is above all law which he hath prescribed to the creature; He works on the Sabbath, and doth not violate it; he may do what he pleaseth, without quarrelling; and may com­mand what he pleaseth, and make it service; for, so doth the scope of the Apology teach, that Christ, being undivided from the Father in working, was God, and so not subject to the Law of the Sabbath, [Page 70] and might command the man to carry his bed, and warrand him in so doing.

The fruit of this Apology, among the Jews, is, that their rage of persecution is encreased the more by it, and they thirst the more for his life: And that because he not only had broken the Sabbath, as they alledged; but had asserted that God was his Father in so peculiar a way, as made him equal with God. Whence learn. 1. Clear declaration of truth will not satisfie wicked and malicious men, but the more Christ and the light is held out to such, it is hated the more; for, after his Apology, therefore the Jews sought the more to kill him. 2. No vindi­cation, nor defence of lawfull practices, will wipe off the misconstructions of prejudged men, but they will stick by their prejudices, and maliciously fasten them upon the innocent; for, let him say what he will, yet he had broken the Sabbath, not indeed, but as they alledged. 3. Albeit God have many Sonnes by cre­ation and adoption, yet Christ is his Sonne in a pe­culiar and proper way, by eternal generation, and communication of the same essence; for, so doth the Jews understand him, he said, God was his Fa­ther, or his Father in a proper and peculiar way, o­therwise they could not have quarrelled with him; and Christ doth not refute this. 4. Christs conjunction with his Father in working, doth prove his equality with the Father, and that he is of the same essence, and doth partake of the same omnipotency; for, so much do they soundly gather from his Apology, ver. 17. that he made himselfe equal with God, nei­ther doth Christ call them calumniators, nor clear any mistake in it, as in other cases he doth, Joh. 21.23. but cleares and confirmes what they challenged, (though they gathered a vitious consequence, that he should be killed as a blasphemer;) and what they collect, is asserted by the Apostle, Phil. 2.6. 5. Such may be the corruption of a visible Church, as very truth may be accounted blasphemy, and a ground of putting men to death; for, albeit it be horrid blas­phemy for any creature to equall it selfe with God, yet they were far wrong, when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead.

Christ insisteth in his Apology, to the end of the Chapter, and cleareth and confirmeth that which offend­ed them in his discourse, of his equality and conjun­ction with the Father, which doth inferre the justi­fying of his work on the Sabbath. For this end, he produceth many instances and arguments of his equali­ty, to ver. 31. and then produceth many witnesses testi­fying concerning him, whereof he maketh use, in the rest of the Chapter. What Christ here speaks of him­selfe, is to be understood of his Godhead, for divine nature, though he mention his commission to come into the world, ver. 23. and bis becoming man. ver. 27. to shew that as he is man and Mediatour, that the Ma­jesty of his Godhead might not deterre sinners from coming to him; so his condescendence did take away none of his glory, nor his equality with the Father, as God.

In proving this equality. 1. He insists in general to prove his conjunction in operation with the Father, which he had asserted, ver. 17. promising further and greater manifestations of it, ver. 19, 20. 2. He produceth particular instances of this conjunction and equality, to ver. 31. And namely. That he is equal with the Father in quickening the dead. ver. 21. in the matter of judgement and authority, ver. 22. in be­ing the object of divine honour, ver. 23. in giving eter­nal life to beleevers on his word, ver. 24. in quicken­ing dead souls by his word, ver. 25. in having a foun­taine of life, ver. 26. (which may be cleared by his authority as Mediatour also, ver. 27.) and in his power to be shewed in the resurrection and general judgement, ver. 28, 29. all which is summed up by way of conclu­sion, ver. 30.

In this verse after a grave asseveration, we have two assertions; in the first (which is negative) is declared, that what the Sonne doth, he doth it from the Father, and doth nothing separate or divided from him, and so sheweth that he doth only what the Father doth, though there be a distinction and order of his working from the Father. In the second, (which is positive, and a confirmation of the former) is declared, that the Sonne doth all that the Father doth, and the Father doth nothing without him; and withall, that there is an unity and equality of the working of the Father and Sonne, both in matter and manner. Whence learn. 1. As truth is not to be quit and forsaken because of opposition, so truth will lose nothing by opposition; but Christ will take occa­sion thereby to clear it more, and make it shine the brighter; for, notwithstanding their rage, he in­sists to inculcate and clear this truth the more. 2. The mysteries of Religion, especially concerning God, and Christ as God, and plurality of persons in the unity of essence, ought to be spoken of, heard, and thought upon, with much gravity, reverence and sobriety; Therefore, doth he begin this doctrine with a grave esseveration, verilie, verilie. 3. Christs equality and unity with the Father, is a truth hardly received or believed by the hearts of men, as being a mystery above the reach of natural reason, and yet it is worthy to be received, for setting forth of his great­nesse, and the dignity of his person; for grounding our faith in him; and, for assuring us of the certaine successe of his undertakings; Therefore, also it is inculcate with a verelie, verelie. 4. In take­ing [Page 71] up divine and supernatural mysteries, we are to submit unto, and acquiesce in divine revelation, what ever carnal reason suggest to the contrary; so much also doth his confirming this truth, and obviating all objections, with his asseveration, teach us. 5. As the Father and Sonne are one in nature and essence, so are they undivided and inseparable in operation and working, and the Sonne worketh only what the Fa­ther worketh; for, the Sonne can do nothing of him­selfe, (or seperate from the Father) but what the Fa­ther doth; and that he cannot work otherwise, but in conjunction with the Father, doth not argue any impotency in him, but his strait union with the Fa­ther. 6. Albeit the Father and Sonne be one in essence and operation, yet are they distinct persons, and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne; So much are we taught, in that the one is the Sonne, the other; the Father, and so distinct each from other, and in that the Sonne doth nothing of himselfe, which doth not seclude Christs own proper power as God, but holds out (beside his conjunction with the Fa­ther) that in order of working, he worketh from the Father; And it is yet further confirmed, in that he doth what he seeth the Father do; Which seeing, (as that shewing also ver. 20.) though it be an ex­pression fitted to our capacity, and borrowed from among men, who shew their children their skill by acting and practising thereof before them, that they may imitate it; Yet it is not to be understood, as if Christs work were posterior to the Fathers work, and done in imitation of his, as is after cleared: But it points out that unspeakable communication, where­by the Father communicates unto the Sonne his na­ture, will, wisdome and power, and so the Sonne in order of subsistence is from the Father; and points out also, that the Sonne knoweth the Fathers work­ing, because he works the same work with him, and from him. 7. The Sonne is not only joint with his Father in working, or execution of his purposes, but is upon all his counsels also, and perfectly under­standeth all his purposes; So much also may be gathered from his seeing what the Father doth, and the Fathers shewing, ver. 20. importing that he is con­scious to all his Fathers counsel and working, as ha­ving the same wisedome communicate from the Father to him. 8. Christs workes are not only like unto the Fathers, but the same in substance, as flowing from one and the same essence and power; for, what he doth, these things also doth the Sonne. 9. Christ, in working with the Father, acts not as an instru­ment subordinate, but as there is an unity in the work, so also in the manner of it, by the same power, wisdome, liberty, authority, &c. the order of opera­tion being observed; for, these things also doth the Son likewise, or, in like manner. 10. Christ is joint with the Father, not in one or some only of his workes, but in all that he doth, for, whatsoever things he doth, these doth the Sonne likewise. 11. It is com­fortable to the Church to be much in studying Christs excellency, to look on his working as the work of God, who can effectuate what he will, and that the works which he works, they are the works of the Father also, and to see him on all the Fathers counsels and under­takings; whereby beleevers may see nothing contri­ved from all eternity, or acted within time, but what he, who is their Head and Mediatour also, hath an hand in; So much may be gathered from this do­ctrine, whereby he sets out his own glory for our use.

This unity, and equality in operation, betwixt the Father and the Sonne, is againe repeated, con­firmed and amplified, from several considerations. 1. That this unity floweth from, and is conjoined with the Fathers special love to the Sonne. 2. That this communication, of counsell, and power in ope­ration, is universal, as he communicates his whole essence, and 3. He promiseth more ample proofes of this equality, then they had seen in the late cure, though they should make but little good use of it. This promise, of more ample proofes of his equality with the Father, though it be verified in all the fol­lowing instances, to which this is a transition; Yet as to them, it is to be understood specially of his great miracles wrought afterward, of, opening the eyes of the blind, raising the dead, &c. Whence learn. 1. There is true love betwixt the Father and the Sonne, ac­companying their communion in essence and opera­tion; And Christ is beloved of the Father, in a special manner, not only as Mediator and man, by vertue of the personal union, but as God, he is the object of his eternal love, as being the substantial image of himselfe, and the splendor and brightnesse of his glory; for, the Father loveth the Sonne, and sheweth him, &c. See Prov. 8.30. And it teacheth us to tryst with the Fathers love, by coming to the Sonne, to be assured of it in him; and as Christ is beloved, and therefore gets the Fathers counsels, so by studying to be beloved of God, we are sure to get his minde and secrets, in so far as is for our good, Joh. 15.15. 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit, loving and delighting in one another, without need­ing of the creature: So it commends Gods love to sinners, that he would send the beloved Sonne of his bosome to them, and Christs love, who would come out of the Fathers bosome, who would have his de­lights among the sonnes of men also, and would pur­chase to himselfe love, and an object of love from among them; And it should teach all to love him who is the Fathers beloved, and in whom others are beloved: So much further may be gathered from this, the Father loveth the Sonne. 3. Gods love is com­municative, and will manifest it selfe in effects, accor­ding to the capacity of the party beloved; so much ap­peareth in that unspeakable love of the Father to the Sonne, the Father loveth the Sonne, and sheweth him all things, &c. or, communicateth his nature, wis­dom, and power for operation with him; which is [Page 72] expressed in termes taken from among men, be­cause of our weaknesse, and ought to be spiritually taken up, and not carnally conceived of; And there­fore also these termes of the Fathers shewing, and the Sonnes seeing, are made use of, to prevent all carnal and grosse conceptions of this inexpres­sible communication from the Father, and partici­pation by the Sonne. 4. Christ, as he is, and knoweth, and worketh from the Father, so he is not posterior, but coeternal with him in his nature and attributes, and worketh in the same time with him; for, he sheweth him, not what he hath done, but what he doth, as being joynt with him in coun­sel and working, and at all times, and consequent­ly, in his being also. 5. It is a point to be much and often studied, that the glory not onely of the Father, but of Christ, as God, shineth in all the Fathers works, that so we may adore the infinite glory of our Head, and may see him in all that is done in the world; Therefore, is it again inculcate, that the Father sheweth him all things that himself doth. 6 Christs omnipotency, working from the Father, is infinite, and when great things are done by him, it cometh farre short of what omnipotencie can do, and will do as need requires; for, he will shew him, (or communicate with him in, and he, from the Father, will work before your eyes) greater things then these. 7. Albeit Christs works do speak his praise, and his own will get good of them, and glorifie him for them; Yet most part of men (and especially hardened enemies) will reap no saving benefit by them; Christ may con­vince them of his glory in his works, may dash their unbelief, and make them wonder; but they go no further then stupid astonishment; for; he will shew him greater works, that ye may marvel. He speaks of their wondring, as the Fathers end, and his, in these works, as to them, because it is in­deed his glory to convince them so farre, and put them to silence; and withal, it is his righteous judgment, to give them up, to reap no more fruit by his working.

Christ produceth several instances and proofs of his conjunction and equality with the Father, which are greater then that of the cure wrought on the man. Whereof the first is the quickening of the dead, and raising them up, wherein he worketh as the Father worketh; Not that he quickeneth some and the Father others, but that he is joynt with the Father in these works, and equal with him in doing them, working even so, as the Father work­eth them; not as an instrument, but whom he will, that is, as a principal agent, by the same authori­ty, and absolute freedome of will, with the Father. This quickening and raising may very safely be un­derstood both of quickening these who are dead in sinne, and of raising up of all at the last day, of both which he speaks more distinctly, verse 25, 28. not excluding also his miraculous quickening and raising up of particular persons, (such as Lazarus, &c.) as a proof of what he had foretold to the Jewes, verse 20. Nor is this conjunction of the Father and Sonne in this work to be understood, as excluding the Holy Ghost, who works from the Fa­ther and the Sonne, in this operation, Rom. 8.11. 1 Cor. 12.10, 11. But Christ here speaks to the present point in controversie, which the Jewes de­nied, Doctrine 1. Quickening and raising of the dead, whether bodily or spiritually, is an act of omnipotencie, and proper to God onely; There­fore doth Christ set it out as his Fathers preroga­tive, and his, as equal with him, to raise up the dead and quicken them. See Deut. 32.39. 1 Sam. 2.6. Psal. 68.20. 2. As Christs power to quick­en the dead, is a proof of his equality with the Father, and sheweth the infinitenesse of the power communicated from the Father to him: So this proof of his Godhead, and of the Fathers also, doth give to them who come to God through him, suf­ficient ground of confidence in lesser difficulties; may establish their hearts, when nothing but om­nipotencie can effectuate what they need, and is promised to them; and, may give these who have found his quickening vertue, confidence in coming to him, to recover their decayed spiritual conditi­on: so much may faith gather from this, as the Father raiseth up the dead, and quickeneth them, so the Sonne quickeneth. See Rom. 4.17 3. Christ in his working, is absolute, sovereigne and inde­pendent, as the Father is, for, he quickeneth whom he will, and hath the dispensation of his power ab­solutely in his own hand: Which as it is verified in spiritual renovation, and in miraculous raising up of some, so in all his actions, to deny him ab­solute sovereignty to work as he pleaseth, is to deny him to be God, Psal. 115.3. Though his people have this comfort, that what is his will, is their will.

A second instance of this equality, (which is also a proof of the Sonnes absolute power and So­vereignty, in quickning the dead, whom he will, verse 21.) is, the judging of all things, commu­nicate to him from the Father, who judges none without him, but by him. By judgement, we are to understand, an absolute dominion and soverign­ty over men, and all the creatures. In the first part of the verse indeed, it is restricted to men, and holds out Gods dominion and divine authority in absolving or condemning them, in adjudging them to live or die, as a confirmation of what was said, verse 21. But in the second part of the verse it is to be taken more largely, for the go­vernment and administration of all things in hea­ven and earth; and so it is a confirmation of the former part, importing, that the Father doth not any particular act of government without the Sonne, [Page 73] because he hath committed the administration of all acts of government to the Sonne, by whom, as God, he executeth them; beside that he hath given to him dominion over all things as Mediatour, for the Churches behoof, of which elsewhere, Matth. 11.27 and 28.18. And while he saith, the Father judgeth no man, it is spoken according to the Jewes conception, who did separate him from the Father, and the meaning is not, that the Father hath so gi­ven up the government of all to the Sonne, as to divest himself of it, for that is contrary to verse 17, 19, 20, 21. and multitudes of Scriptures: But that he doth not judge any alone, or separate from the Sonne, but in and by him; and so the Sonne also doth not judge his alone, verse 30. for the Father doth so communicate all to the Son, as yet he hath all. Doctrine 1. There is a dominion and sovereignty exercised in the world, and over men and all creatures therein, whereby they are not left to their own arbitriments, or to uncertain contin­gencie, but are under the government of a supreme providence; for, so is imported, that there is a judg­ing of men, and all judgement. 2. It is the preroga­tive of God onely to be sovereigne Judge and Go­vernour of the world, who having created men and all things, may dispose of them at his pleasure; who is every where present in heaven and earth to go­verne all things; whose omniscience taketh up all things, even the secrets of hearts; whose provi­dence extendeth to all; and, whose power is infi­nite, to execute the pleasure of his will; for, so is here held out, as a proof of Christs equality with the Father, that he hath all judgement from the Fa­ther. 3. Christ, as God, hath the government of the world communicated to him from the Father; he hath power of life and death, of absolution and condemnation, and the administration of all things in his hand: So that we are to look on nothing in the world, as done by the Father alone, or sepa­rate from the Sonne; but that all is done by him, who is also the Churches Head, for, so much are we taught, in that the Father judgeth no man, but hath committed, (or, given) all judgement to the Sonne, as is before explained. Which giving, on the Fathers part, and receiving by Christ, is not out of his indigencie, or to supply his defects (which is an imperfection, Acts 20, 35.) but it is given and received by communication and participation of the same essence.

The end of this communication with the Sonne, (and a third proof of his equality with the Father) is, Ch [...]ists participation in divine honour with the Father, which whosoever deny to him, they deny it also to the Father. Whence learn, 1. There is an honour due to God onely, and not to be given to any other; consisting in the admiring and pub­lishing of his infinite excellencie and perfection; in subjecting our selves to him, with absolute submis­sion; and, in offering up religious worship and homage to him; Therefore doth Christ prove his equality with the Father, by partaking of the same honour with him. 2. Gods glory and the manifest­ing thereof, is his supreme end in all his works in the world; which we should set before us in all our wayes, and submit in every dispensation whereby he is glorified; for he judgeth, and committeth judge­ment to the Sonne, That all men should honour the Sonne, &c. See Prov. 16.4. John 12.28. 3. The glory of the excellencie of wisdome, sovereignty, al­sufficiencie, power, and every other attribute, is due to God from men, in his administration of the world: And men ought rather to study matter of his praise, then of complaining and quarrelling, therein; for, it is the very end of his administra­tion of all, by his Sonne, that all men should ho­nour the Sonne, &c. 4. Christ is equal with the Father in participating of divine honour; As he hath the same throne, and power of administration with him; so no lesse glory is due to him, then is due to the Father; for, all men should honour the Sonne, even as they honour the Father. See John 17.5. He is to have the same glory of beleeving in him, John 14.1. of love, fear, invocation, bow­ing of the knee, &c. with the Father. 5. As no man hath, or enjoyeth, or acknowledgeth the Fa­ther, but he who acknowledgeth the Sonne, and the Father in and through him, 1 John 2.23. So, however men do pretend to acknowledge one true God; yet, they cannot withdraw honour from the Sonne, but they deny it to the Father, who will not be honoured, but in and through the honouring of the Sonne; for, he that honoureth not the Sonne, honoureth not the Father. 6. Christ, as he is true God, equal with the Father, so he sustaines the re­lation also of being the Fathers Ambassadour, sent into the world, for the redemption of lost man, by the exercise of his Mediatory office; for, so is im­ported here, that the Father hath sent him. And this he takes delight to speak of in the midst of his di­vine glory, that the Jewes might not stumble at that condescendence, wherein he delighted so much. 7. Christs condescendence to come into the world as Mediator of sinners, diminesheth nothing of his di­vine glory, but in the same person he remains true God, to be equally honoured with the Father; for, though he be sent, yet he is to be honoured, even as the Father. He is an Ambassadour whose honour ceaseth by the presence of the King, but remaineth equal with the Father, though in respect of that voluntary dispensation, as God-man, he is inferi­our. 8. As the Father is honoured in and through the honour given to the Sonne, as God equal with him; So also is he honoured in his authority, by mens acknowledging of Christ, as sent of him in­to the world; And whoever despise Christ, they of­fer injury unto God, in both these respects; so much also may we gather in that, he that honoureth not the Sonne, honoureth not the Father which hath sent him.

The fourth instance of Christs Godhead and e­quality with the Father, is held out in several par­ticulars, relating to mans salvation: Namely, that the Doctrine of the Gospel is his Word; that it requireth absolute faith and closing with God through him; and that he gives perseverance and eternal life to such as beleeve in the Father through him, ac­cording to the Word. Whence learn, 1. It is the great and undeniable evidence of mens giving due honour unto Jesus Christ the Sonne of God, when his Word is acknowledged and received as becom­eth; and when by making use thereof, we do pro­move our own eternal happinesse; So much may be gathered from the dependance from this verse on the former, he is then honoured, when his Word is heard. For, in this work the glory of his God-head shineth brightly, and his love to his people is such, as to account himself especially honoured in that which promoveth their happinesse. 2. Christ would have men very serious in the matter of e­steeming his Word, and of their own salvation, and would have them taking him up as very seri­ous about it, and very real in what he saith con­cerning their well-being; Therefore doth he begin with an asseveration, Verily, verily, I say unto you, to shew that the way of sinners salvation was no small matter in his minde, and that he was worthy to be credited concerning it, and to invite them to seriousnesse. 3. The Doctrine of the Scri­pture is Christs voice, who as God equal with the Fa­ther, is the prescriber of mens duty, and of the way of their salvation; an authorizer of a rule of faith and manners to binde the conscience, and who is Mediatour, is the purchaser of the good newes of the Gospel for lost sinners; for, saith he, it is my word, not as a Messenger carrying it onely, as Paul saith of himself, that the Gospel was his, Rom. 2.16. Nor yet onely as the Purchaser of good tydings, (though both these be true,) but as principal Author, with the Father of that Do­ctrine, and particularly of the Gospel, whether published by himself, or by his Ambassadours, Luke 10.16. 4. Christs Doctrine is to be reverent­ly attended and hearkened unto, and absolute obe­dience is due to what he saith, without exception; And for this end, he is to be heard in every mes­sage, who is God over all, and who speaketh from heaven, and who in his voice of the Gospel, hath not that dreadful sound, which accompanied the Law, Heb. 12.19, &c. attending it; for, it is their duty, that they hear my word, saith he, hear­ing importing obedience thereunto, and attention as previous to that, and all this, because it is his word. See Deut. 18.15. 5. The Doctrine of Christ, and especially of the Gospel, is then right­ly heard, when we bring faith, and not our rea­son and corrupt sense, to judge of it, and when it puts a sinner out of himself, to flee by faith to a refuge; for, so is added, he that heareth my word, and beleeveth. Christs doctrine may be a stumbling block, and foolishnesse, if we bring not faith, 1 Cor. 1.18, 23. and whatever change the Gospel work on men, yet it works not savingly, till it drive men out of themselves, to live by faith. 6. Faith, whereby the Doctrine of Christ is em­braced to salvation, is not our own, but Gods gift, and wrought by means of hearing the Word: for, so much is imported in the order; he that hear­eth and beleeveth, see Rom. 10.17. 7. Saving faith, begotten by the Word, doth lay hold on God through Christ the Mediatour, and resteth on God as the proper object; for, he beleeveth on him that sent me, where Christ doth not seclude him­selfe from being the object of faith, as God, (which elsewhere he so clearly asserteth, John 1.12. and 3.16. and 14.1.) more then he de­nieth the Father to be the Author of his Doctrine, when he calleth it, my word. But he speaks thus, partly, with reference to the Jewes conception, who thought that he and his Doctrine had nothing to do with God; therefore he sheweth that as he was one with the Father, so his Doctrine tended to, and was a means of begetting faith in him; and partly, to shew the order of saving faith, that as it dare not fixe on God immediately, but in, and by the Mediatour, so it cannot rest till ultimately it rest on God in Christ his Son, equal, and the same essentially with him. See Acts 20.21. 2 Cor. 3.4. 1 Pet. 1.21. 8. Albeit all men by nature be lying dead in sinnes and trespasses, and be liable to bodily death and mortality, even albeit they come to Christ; Yet such as by hearing the Word, are drawn to beleeve on God through him, get spiritual life, and not onely shall they have, but they already have eternal life, by Covenant-right, in the bud and earnest of it, Ephes. 1, 13, 14. 1 John 5.11. and in their Head Christ, Ephes. 2.5.6. for, of such Christ saith, he hath everlasting life, as John 3.16. and he is passed from death unto life, or, translated from under the state and sentence of death, by a sentence of life passed in his favours in justi­fication, and put in a living condition, by sancti­fication: And this is the reason why the beleever hath everlasting life. See the like forme of speech, 1 John 3.14. 9. The beleever in Christ hath e­ternal life on so sure termes, that he is out of pe­rill of perishing, and is gifted with perseverance, till full fruition come; for, he hath everlasting life, and shall not come into condemnation, but is passed from death unto life. 10, The sentence passed in the beleevers conscience, according to the Word, shall stand firme, and be ratified by God, in his judging of men; for, he that hath everlasting life, by beleeving, shall not come into condemnation, &c. importeth this also. See 1 John 3.21. 11. Albeit Christ, being God over all blessed for ever, doth not stand in need of man, nor any of his crea­tures; Yet such is his alsufficiencie and bounty, as [Page 75] he delights to give proofs of his Godhead in saving his people, and making them happy; Therefore doth he bring this proof to confirme his assertion, from his being able and willing to save them who beleeve in God through him.

The fifth instance of his Godhead and equali­ty with the Father, doth amplifie the former in ver. 24. for, whereas there he proved his Godhead by being the Author of eternal life to beleevers; here he promiseth to give faith to his own, by causing them to hear his voice who are of themselves dead, and making them, by hearing and beleeving, to live a life of grace here, till it be perfected in glo­ry. Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally, to the vi­sible Church, yet the promises are absolute in his intention toward the Elect, and he is the underta­ker for performing all the conditions, which he re­quireth of them, when they are humble and flee to him; So much is held out, in that Christ under­takes to give faith, and cause the dead to hear, which was required as a condition in the former verse. 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory, and about the matters of our salvation, and to be stir­red up to give credit to what he saith and under­taketh for lost sinners; Therefore doth Christ again inculcate this Doctrine with Verily, verily, I say unto you. 3. The great manifestation of the power of Christs Word and Spirit, was reserved for the dayes of the Gospel; for Christ saith, the houre (or acceptable season, to be well improven, and therefore measured by an hour) is coming, after my resurrection, and pouring out of the Spirit, and now is, in some measure by my Ministry and Johns, when the dead shall hear, &c. Not that he gave not proof of this before his incarnation, but it was now to be in greater measure, and with greater ef­ficacy. 4. Whatever remainders of the image of God, and what ever excellencie natural men may have; yet they are spiritually dead till Christ come unto them, being destitute of spiritual life, and of the favour and peace of God, being dead by a sen­tence of the Law past against them, and being un­der this, insensible, and unable to help themselves; for, here they are called the dead. 5. Such is the power of the Gospel, as being the voice of the Son of God, that not onely will it speak to them who have eares, but it will raise dead souls to life by conversion, and give them an eare to hear, and make them to beleeve; for, the dead shall hear the voice of the Sonne of God. 6. Such as are regenerate and raised from the dead, by the Word of the Gos­pel, and who do close with it, and Christ in it, by faith; their begotten life shall be cherished and enter­tained & carried on, by enjoyment of begun conformity & communion with Christ, till it be perfected with glory; for, they that heare (or being regenerate, are made so to hear, as to beleeve) shall live.

What Christ hath said in the two former verses, is here confirmed; that he can give everlasting life to beleevers, and quicken those who are spiritually dead, because Christ, as God, hath a fountaine of life, e­qual with the Father, communicate to him from the Father by eternal generation. And this is a sixth in­stance and proofe of his equality with the Father. Whence learn. 1. The power and efficacy of the Go­spel for quickening and keeping in the life of belee­vers, will never be rightly seen nor beleeved, till we see that inexhaustible fulnesse that is in Christ for that effect, who hath all fulnesse of life in himselfe, as God, to be forthcoming to his own, as a cause of life in them; and when that is seen, difficulties will easily be removed; Therefore, doth he prove the truth of the former doctrine, by this reason, they shall live, because he hath life in himselfe equally with the Father. 2. No lesse is able to beget, and keep in and cherish life in the elect, and to revive it when it is decaying and ready to dye, then that infinite and independent fountaine of life, which is Gods own prerogative; So much also doth this dependance teach; No lesse can assure that the dead shall hear, and that the quic­kened shall persevere in life, then such a fountaine employed for that end. So many invincible impe­diments are there in the way of our quickening, and so many blasting stormes doth our life meet with, 3. It is the propertie of God to be a living God; that independent inexpressible life is his own essence and nature, and he is the fountaine of all life in the crea­tures; for, it is Gods prerogative, and a proofe of Christs equality with him, that he hath life in him­selfe. 4. This property of life is common to each person of the blessed Trinity, to the Father and to the Sonne; Yet the Father is first in order in having of it, and doth communicate it to the Sonne; for of both it is said, he hath life in himselfe, and that the Father hath given it to the Sonne, which is to be understood of his communicating it, in communicating his na­ture with him, by eternal generation; And as for the humane nature, this is only gifted to it in this re­spect, that by the grace of the personal union, the humane nature is assumed into the unity of person with him, who hath this life by eternal generation. 5. The Fathers communicating of life to the Sonne, argues no inequality nor inferiority in the Sonne, but he hath the same life, infinitely, independently and equally with the Father; for as the Father hath it, so hath the Sonne; and he hath it in himselfe, as the Father hath. Such a fountaine and store-house have be­leevers to trust to.

To confirme the former reasons, and because they might be ready to stumble at what Christ said of him­selfe, when they looked on him in his humane na­ture; Therefore he declareth that not only as God, he hath a fountain of life, equally with the Father, but that he hath authority given him from the Father, to execute, or do judgement, even because he is the Sonne of man. By executing or doing of judgement, of which, ver 22. we are to understand a dominion and government over all things, and particularly, the power of life and death, to condemne or absolve, which will be especially verified in the judgement of the last day, of which he speaketh, ver. 28, 29. And Christ saith authority is given him to do this be­cause he is the Sonne of man, or, as he is the Sonne of man. Whereby we are not to understand his humane nature simple considered, but his office, and his hu­mane nature as united in one person with the God­head; That because he is God-man, the Mediatour of sinners, and took on our nature for that end, therefore he hath all power committed to him as Me­diatour, for the good of the Church; the exercise whereof he fully entered upon, after his resurrection, Matth. 28.18. Rom. 14.9. Rev. 1.18. Philip. 2.8, 9, 10, 11. And, that in his humane nature, though he be not advanced to the participation of divine properties, yet he is advanced to that Lordship over all the creatures that he is capable of, Rom. 14.9. Phil 2.9, 10 and gifted with that dignity and authority to be in the unity of person, one with him, who is sovereigne Lord over all; And he is the visible actor and Judge in these administrations, which could be done by none but him who is God also, and particularly, in the last day, wherein he shall be Judge in visible shape, Act. 10.42. and 17.31. according to the prophecy of him under the same name, Dan. 7.13. Doctrine, 1. The eternal Sonne of God, equal with the Father, did in the fulnesse of time, become true man in one person with his God-head; for, the Sonne of God, ver. 25. is also the Sonne of man. 2. Mans nature is highly exalted in our head Christ; his humane nature be­ing not only advanced to that dignity above all creatures, that it can be capable of, in it selfe; but being in the unity of person, the same with him who is Lord over all, and the visible actor of the works of the God­head, for, the Sonne of man hath authority given him, &c. 3. As Christ hath from the Father a native do­minion, as God, by eternal generation; so he hath also a donative Kingdome, as Mediatour, God-man, for the good of his Church; whereby he not only ruleth over his Church, but hath all power in heaven and earth, and all things in his hand, which may either hinder or promote her happinesse; for, the Father hath given him authority to execute judgement, because he is the Sonne of man. And this is to be look­ed on as better and surer in Christs hand, who is our head, then in our own. 4. The redemption of lost sinners is so acceptable to the Father, that he will not only accept a ransome, but will honour the Redeemer, and conferre dignity upon him, for effectuating that work; for, because he is the Sonne of man, and Medi­atour, the Father hath given him authority to execute judgement. See Philip. 2.8, 9, 10. Joh. 10.17. 5. Christ hath undertaken to work the work of re­demption of sinners, and so hath engaged himselfe to carry it through; and the Father, according to his Covenant with him, hath invested him with what was requisite [...] perfecting that work; for, he is the Sonne of man [...] that end, and therefore the Father hath given him authority, &c. 6. Christ in the work of redemption, and administration of all things, for the elects behoofe, is the Fathers Commissioner, and cloathed with a Delegate authority for which he is accountable to the Father, for all those whom he hath given him, and all their allowances and lots, and for the administration of all things in order to them: Not a lot they meet with, but he will give an account of it, as beseeming his dominion and trust, and tending to their well-fare; for, as the Sonne of man and Mediatour, this authority is given him, as to a Delegate. 7. The dignity of Christs humane nature being united with the God-head, and his dignity as Mediatour, as it shines in many particular acts and administrations, so particularly, in that he will be the visible Judge of quick and dead, in his humane nature, at the last day; wherein Christ, despised in the world, because of his outward basenesse, will be glo­rious; and contemners of his offer of mercy, will finde his Lambs face terrible; And wherein beleevers will finde their Advocate, their Judge; for, his exe­cuting of judgement, because he is the Sonne of man, doth point at this ultimately.

Hitherto Christ hath given divers proofes of his Godhead and equality with the Father, and amongst the rest, one from his quickening of those who are spiritually dead; and hath declared his supreme au­thority to absolve and condemne, and to governe and judge all, as God incarnate. Now finding the Jewes but amazed and astonished at this doctrine, he labours to put them from that, by producing a new proofe of his power and Godhead to be shewed in the resurre­ction, by quickening the dead, raising them up, bring­ing them to judgement, and sentencing them according to their works. And by this instance, he confirmeth what he said of his power to quicken dead soules, by a proofe which they would think more marvellous; and holds out a particular evidence of that authority, ver. 27. wherein in his humane nature he should so be visible Judge, as yet his procedure should prove him [Page 77] to be true God also. Doctrine 1. Christs glory hath but little roome and place in our narrow hearts, when it is set before us; and in his humanity and state of humiliation, hardly will men give unto him the glory of his God-head; for they but marvelled at these things, as that which their hearts could not receive. 2. As it is commendable for men, when Christ ma­nifests himselfe and his glory in the Word, to close with it by faith, and beleeving, to admire, and wonder at that infinite depth of excellency in him, which cannot be comprehended; So to misbeleeve and wonder, and be astonished at what Christ saith, because we cannot comprehend it by sense or reason, is the great and ordinary sinne of too many hearers; for, such was the fruit of the Jewes hearing, reproved by Christ, marvel not at this. 3. Christs power for quickening and converting sinners, and his having authority to execute judgement, should not be thought strange of, considering what he is, and that wonders are ordinary with him; Marvel not at this, saith he. Christ hath still more and more proofes of his God-head to let forth, if need be, and the proofe of his God-head and power in the general resurrection, may stay our hearts from distrustful wondering at what he declareth of himselfe; for, Christ refutes their wondering at what he had said, by this new proofe. Not that the resurrection of the body is a greater proofe of power in it selfe, then the quickening of a dead soul, wherein all the powers and faculties of man, are prone to resist Gods operation, whereas mens dead bodies have an obediential subjection to his power; But this proofe of his power is more visible and obvious to mens senses then the other, and more difficulty appears in the work, to carnal reason, which takes not up the power of spiritual death, and thinkes it easie to work on a man having a reasonable soul and bodily ear, then on dead bodies having no sense nor understanding to hear his voice; And therefore Christ proveth the one by the other. 5. How impossible soever it seem to carnal reason, yet it is clear from the word, that there will be a resurrection of the dead, that both godly and wicked may receive a full recompence according to their wayes; and that for this end, there shall be a reuniting of the soul to the body in the grave, to make them living persons againe; for, they that are in the graves, shall hear his voice, which presupposeth that their souls shall be united to their bodies in their graves. 6. Albeit the time of the resurrection, and general judgement, be unknown to any, save to God only, Matth. 24.36. Yet it is certainly coming, and all are bound to minde that it is so; for, the hour is coming, in the which they shall hear his voyce, &c. See Jam. 5.9. 7. This resurrection will be univer­sal, of all, whether dead sooner or latter, none of the godly will be l [...]st, but will meet in that general assem­bly, nor shall any of the wicked shift this day of com­pe [...]rance; for, all that are in the graves shall hear his voice, &c. Whereby we are not to seclude those who sha [...]l be changed, 1 Cor. 15.51. as if no notice should be taken of them in that day, though they need not a resurrection; Nor yet are we to seclude others, who never got a grave, but were torne, drowned, burnt, or devoured by wilde beasts and monsters; for, all will be delivered up, Rev. 20.13. Only under this, as the most usual course taken with dead bodies, all the dead are comprehended, and by this evidience of power on them who are rotten and resolved to dust in their graves, proof is given how easie it is for him to raise up all. 8. This universal re­surrection will be of the same bodies that lived on earth, and were laid in grave, which as his om­nipotencie can effectuate, so his justice, purchase and promise requires, that the same body should receive the reward of its wayes, and that he should not lose his purchase; for, they that are in the graves or, the same body that lived, and was laid there, being dead, shall hear his voice, see Job 19.25, 26, 27. 9. The mean employed in the resurrecti­on, is the voice of Jesus Christ, who shall des­cend with a shout, 1 Thess. 4.16. and with the sound of a Trumpet, sounded by Angels, and back­ed with his authority, Matth. 24.31. which not onely those who remaine and are alive, but those who are dead shall hear all the world over, (their souls having now re-entred into their b [...]dies) and shall call them out, to the terror of the wicked, and comfort of the godly; for, all that are in the graves, shall hear his voice. 10. The souls of men being united to their bodies, and their bodies en­dowed with qualities sutable to the estate for which they are appointed, shall at the call of Christ rise out of their graves, and be brought before the judgment seat of Christ, the godly rejoycing to go meet their bridegroome, and the wicked forced to appear, who could wish that hills and mountains would cover them; for, they shall hear his voice, and shall come forth. 11. In the day of the resurrection, and general judgment: there will be onely two sorts of persons, good, or evil, and all the godly will be reckoned to have done good, how small soever the degree of their goodnesse hath beene, and how many faults soever they have had, if their course and way hath aimed at good; yea, the evil deeds of such as sincerely close with Christ, if it were but at their death, shall be forgotten: And on the other hand, all the wicked shall be accounted evil-doers, how many soever moral vertues they have had, or albeit they have beene painted hypocrite; and that because they have not made their peace through Jesus Christ: for, there shall be onely then, they that have done good, and they that have done e­vil. 12. Albeit there may be many mistakes in this world, and the godly may be misconstructed and slandered, and the wicked and hypocrites may be cried up, and seeme to be very good; yet in the day of judgment, mens wayes will appear in their true colours, and their actions and wayes shall be clearly known to the Judge, who will distinguish and rank them accordingly on his right and left hand, for then it will be clear, who have done good, and who have done evil 13. According as men live in this world, and die and go out of it, accordingly will they be found in the resurrection and judgment, without any change; for, in that day, men are reckoned according as they have done good or evil, to wit, in this life. 14. Albeit Christ will not reward men for their good works, as he punisheth them for their wickednesse, in the gene­rall [Page 78] judgment; Yet he will proceed in that day ac­cording as their works shall evidence their state, that they have been beleevers in Christ, or living in the bond of iniquity, to punish them for the one, and to reward them of free grace, according to the other; Therefore, will it be taken notice of in that day, who have done good, and who have done evil, See Matthew 25.34, — 45. 15. Albeit the Lord see it fit, for wise reasons, to let com­mon lots befall the wicked and the godly, with­in time, and albeit the wicked may prosper in the world, when the godly, holding fast their integri­ty, are in deep distresse; Yet in the resurrection and general judgment, God will give a full and final recompence to men according to their wayes; for, the Godly shall be raised up, and brought to judgment, that they may be entered into the posses­sion of a blessed and eternal life, wherein they shall enjoy God and Christ, and the company of Saints and Angels, and sing Hallelujahs for ever: And the wicked, to get the sentence of condemnation passed by the Law and Gospel, execute upon them; and to be in the pit, tormented with the Devil and his Angels for ever; And they shall be raised by vertue of that sentence, and by the power of the Judge, to have it executed, and not by vertue of Christs life and resurrection, and their head, 1 Cor. 15.23. for, they shall come forth, they that have done good, to the resurrection of life, and they that have done evil, unto the resurrection of damna­tion.

This verse is a conclusion of this part of Christs Apology, for his curing of the man, and command­ing him to carry his bed on the Sabbath day, and for his asserting his unity and equality with the Father: Wherein, from the former purpose, he summes up these conclusions. 1. That he is inse­parable from the Father in operation, as verse 19. having no private power of his own, (as they con­ceived of him as a meere man;) but the same in essence, power, and operation with him. 2. That he is on all the Fathers counsels, and hath the power of administration of all things, communicate to him from the Father; which is pointed out un­der the name of hearing, as it is verse 19. by seeing, to hold forth the spirituality of the way of commu­nicating, and his infinite comprehension of all that is communicate, as hearing and seeing all. 3. That his government and administration is most just, as seeking no satisfaction to any will of his owne, contrary to, or diverse from the Fathers, as he is God; And that he doth this not onely as God simply, but as God now incarnate also, being the same still with the Father, and acting in all things according to the will of God. And though as man he have a will distinct from his will as God, and so diverse from the Fathers will, yet that did act in subordination to the will of God, Matth. 26.39. Whence learn, 1. The divinity of Christ is a truth, that may no wayes be quarrelled, and doth call for our second and serious thoughts; There­fore doth he recapitulate his Apology, that this truth may be inculcate. 2. Such is the strict con­junction, and perfect unity of the Father and the Sonne, that the Sonne neither doth, nor can do any thing, without the fellowship of the Father; So that in all his working, the Father is to be seen and taken up; for I can of mine own self do no­thing, saith he. 3. Christ, in the administration of all things, and executing of his purposes in this life, and at the day of judgment, is upon the Fathers counsel, acting from him; and all Christs administrations are upon counsel and conclusion ta­ken betwixt the Father and the Sonne; for, saith he, as I hear, I judge. 4. Christs administrati­ons and sentences are all just and right, doing in­jury and violence to no man, nor ought they to be stumbled at by any; for, my judgment is just, saith he. 5. The reason of the justice of Christs judgment, is, because it is agreeable to the will of the Father, with whom he is one, and whose will is the rule of justice, as being supreme and absolute Lord; Which will Christ, being incarnate and God-man, did conforme himself unto, in all things; for, my judgment is just, because I seek not mine own will, (nor have any will contrary to, or diverse from his, as hath been explained) but the will of the Fa­ther, which hath sent me.

Followeth to the end of the chapter the second part of Christs Apology; wherein, having by many instances proven his unity and equality with the Fa­ther, he proceedeth to produce witnesses testifying concerning him, which were so clear, as gave him just cause to season them with chalenges for their wil­full unbelief and rejecting of him, and to threaten them with being judged and condemned before God. And, 1. Waving an ordinary exception which might be moved against his testimony of himself, verse 31. be cleareth that the Father had by many witnesses testi­fied concerning him, verse 32. Namely: By the te­stimony of John the Baptist, verse 33. (a witnesse, whom though he produced, not because he needed it, but for their good, verse 34. yet one who was true­ly eminent, and whose eminencie might condemne their inconstancie, verse 35.) By the works he did, verse 36. By his immediate testimony from heaven, of whom they were ignorant, and looked nothing like his manifestations to them, verse 37, 38. By the te­stimony of the Scriptures, verse 39. 2. Unto these he subjoynes chalenges for several faults; Namely, for their wilful unbelief in not coming to him, verse 40, [Page 79] (though he sought them not for any need he had of them, verse 41.) for want of the love of God, verse 42. for not embracing him, whereas they would re­ceive a seducer, verse 43. and, for their pride and vain-glory, which causes their unbelief, verse 44. 3. Because of these evils; he warneth them of being accused and judged before the tribunal of God; as­suring them that even Moses would be against them, verse 45. Seeing they could not beleeve Moses who wrote of him, since they beleeved not him, verse 46. and it was no wonder they sleighted him, since they beleeved not Moses, verse 47.

In this verse we have a transition, wherein Christ obviates an ordinary objection against the former part of this Apology; to wit, that his testimony of himself could not be authentick, of which also, John 8.13. Christ, by this sentence, doth not grant this as true, for the contra [...]y is asserted, John 8.14. but onely by way of preterition, passeth it, to make way for the following testimonies confirming his testimony of himself, that hee might let them see he had witnesses beside to convince them, though he were silent. Whence learn, 1. In reading of holy Scrip­ture great care is to be had for finding out the true sense thereof, and that we be not drawn away by what it seemes to say at first view, to take up a sense contrary to truth, and other clear Scriptures: And particularly, words spoken by way of objecti­on, or, preterition and giving and not granting, are to be distinguished from affirmations; for, so is this to be understood, if I beare witnesse of my self, my witnesse is not true; to expound it other­wise, were to contradict truth. 2. Albeit that men may lawfully speak that which is true of themselves, when they have Gods call unto it; Yet ordinarily such is the frailty of any who is a meere man, that he is but a bad witnesse in his own cause, being but a liar, and so subject to erre, being readily poisoned with self-love, in what concerneth him­self; and, being ready, in what is true, to seek himself; for, upon this truth is this objection ground­ed, which had some colour if Christ had been on­ly a man. 3. Albeit Christ be of himself the A­men, the faithful and true witnesse, Rev. 3.14. to all that know him; yet for further confirmati­on of his people, and for conviction of wilful op­posers, he is content to deny himself, and produce witnesses to testifie for him; So much doth this preterition, and proceeding to the testimonies, teach us.

Albeit this verse may be understood of John, (of whom, verse 33.) who as he testified of Christ, so Christ commends and alloweth of his testimony; Yet it seemes rather to be understood of the Fa­ther, who is the other witnesse with himself, John 8.18. And it doth point, not so much at any particular testimony, of which verse 37. As in ge­neral, sheweth that all these ensuing testimonies had authority from him, Concerning this testimony, Christ declareth his perswasion of the truth, and certainty thereof. Whence learn, 1. Albeit that Christ, the true and faithful witnesse, be oft-times accounted so infamous in the world, as not to be beleeved; yet, as he is above all proofe to his own, so he wants not witnesses to testifie for him; So much doth his producing them in this Apology, teach. 2. As Christ came into the world in obedience to the Father, and to bear witnesse of him, so was he assured to be a­vowed and owned of him, and accordingly found so; and as he honoured the Father, so did the Father honour and beare witnesse of him; for, there is another that beareth witnesse of me. 3. Christ, as he is one in nature and essence with the Father, so is he a distinct person from him; for, he is a­nother that beareth witnesse. 4. Gods testimony concerning Christ is undoubtedly true, and to be rested on, and all other testimonies are therefore true, because Gods authority is interposed in them; for, the witnesse which he witnesseth of me, is true, and the rest of the testimonies have weight, because they are his testimonies. 5. It is not enough for our comfort, that we have Gods testimony appro­ving us, but we should know that it is so, and ought to study the certainty and sure ground that is in such a testimony, that it may bear us up a­gainst all opposition, and enable us to avow it, and having beleeved, to speak, as we stand in need; Therefore Christ having asserted, that the Father beareth witnesse of him, doth subjoyne, and I know that the witnesse which he witnesseth of me, is true, as resting upon the truth and reality that is in such a testimony.

The first particular witnesse produced here, where­by the Father testifieth concerning him, is John the Baptist, who without any partial respect to Christ, did simply bear witnesse to the truth con­cerning him; And this testimony he presseth from their own practice, who seemed so much to respect him, as to send honourable Commissioners to him, chap. 1.19. And to be willing to stand to his testimony concerning the Messiah, yea, and to offer that honour to him, if he would have ac­cepted it; And therefore they were bound to esteem of his testimony, especially, when they sound him so self-denied, as not to seek his own honour. Whence learn, 1. It is the duty and commendati­on of Christs Messengers, to be witnesse-bearers for him, and with zeale and fidelity to publish his excellency upon any hazard; And they ought to assume no more to themselves, but to be Heraulds of his praise, that sinners may be drawn to him; for, John bare witnesse unto the truth, concerning [Page 80] Christ. See chap. 1.7. 2. Faithfulnesse is the great ornament and duty of Christs witnesses, that, with­out any by respect, they publish onely what is truth, and that nothing which is truth, (be it of lesse or more importance) want a testimony from them, as they are called to it; for, he bare witnesse unto the truth, was his commendation in this testimony, and it is a pattern to all others; And Christ thus describes his testimony concerning himself, that none might except that there is such a difference betwixt the matter of Johns testimony, and what may be their trial, as to make them shrink, if there be a di­vine truth in it. 3. The doctrine and faithful testi­monies of Christs servants, will live to their com­mendation, and be of use, when themselves are gone; for, Christ repeats Johns testimony; to his com­mendation, and for the use of the Jewes, when now, John was in appearance, dead; for he speaks of him, as one that was, verse 35. 4. The re­spect that men have seemed (at least) to carry to faithful Ministers, and the excellent graces of God that they might have observed in them, will be a witnesse against them, if they do not respect and credit their doctrine; for, so doth Christ urge from their practice, and Johns fidelity and self-de­nial; ye sent unto John, and he bare witnesse unto the truth, and renounced that honour which they would have conferred on him.

Unto this testimonie of John, Christ subjoines two things. 1. By way of correction, that he needed not mans testimonie, nor did produce it for any thing it could adde to him, but only for their good and sal­vation, if so be that testimony of John, whom they seemed to respect, might draw them to come to him, and be saved. Whence learn. 1. Christ doth so con­descend and stoop for the good of his people, as yet he will not have his greatnesse, and Majesty for­gotten or sleighted; Therefore doth he adde this correction, lest they should mistake his condescen­dence. 2. Christ doth then get his own roome in mens estimation, when he is seene to be such a one, as needs nothing without himself, and needs nothing to commend him, but himself; And when they are brought to see and acknowledge; That he is nothing the greater, or better, when all are for him, nor the worse, though all were against him; That his truth and doctrine needs no mans testimony for confirmation of it, being sufficiently confirmed by his own authority; And, That mens commend­ing of him, addes nothing to him, though it be their own and others advantage, that they do so, Therefore, saith he, I receive not testimony from man. 3. Albeit Christ need nothing of himself, but is alsufficient and infinitely glorious; yet he con­descends much to mans weaknesse, and for his good; for, albeit, he receive not testimony from man, yet saith he, these things I say, I borrow a testimony from John, for your cause, that ye might be saved. 4. The nature of Christs Ministry tends to the sal­vation of sinners, how crosse-like soever it seeme to work, to such an end; And in his Ministry, he intends the salvation of his own, whom his love doth follow when they are among the croud of e­nemies; for, these things I say, not onely in pro­ducing this testimony, but even in the harshest of this Apology, that ye might be saved, not that he intended the salvation of all these, but that the na­ture of his work tended to that end, and he in­tended the salvation of his own among them, 5. Albeit the salvation of men be their great and eternal happinesse, yet they are ready to lay manie obstructions in the way thereof, which it is Christs great love and condescendence to passe over; for, so much also is imported, in his saying these things, that they might be saved; They obstructed the way of their own salvation, and Christ condescended to take the stumbling blocks out of the way.

The second thing subjoined to this Testimony, is a qualification added to his depressing of Johns Testi­mony. Lest any should think, that by what he had said, he had vilified John, and his Testimony; therefore he guardes it with a commendation of him, as being an eminent man, for clearnesse of Doctrine, and vigor of zeale, and effectual in his doctrine, even among these corrupt Jews, both Pharisees and others, who went out to him, Matth. 3.5, 7. Wherein also he checks them for their inconstancy, who so soone wearied of what they seemed to be so much affected with. Doctrine 1. Albeit Ministers be nothing in comparison of Christ, nor are they to think that they can adde any thing to him; Yet they will not want their own due commendation; for, so doth Christs commending of John, after what he had said, ver. 34. teach us. 2. Without the knowledge of God, and a lively Ministry holding out the same from the Word, the world lyeth in the darknesse of ignorance and er­rour, wandering in the unfruitful workes of dark­nesse; and under the disconsolate estate of misery, without any comfortable sight of Gods favour; for, Ministers being a light, (which serveth to enlighten what is dark) importeth so much. 3. Faithful Mi­nisters are appointed of Christ, for remedying this darknesse; And it is their duty, and commendation, not only to shine in their conversation (as all Christi­ans are bound to do, Phil. 2.15, 16.) but by purity and clearnesse of doctrine, to point out the way of salvation, and remedy of all grievances, to sinners; for, he was a shining light; The Word is, a lamp, or, lanthorne, not only pointing at this, that such a light should not be put under a bushel, Matth. 5.15. but that his light was not native and from himselfe, but lighted from that bright Sun; and that the light of [Page 81] the Ministry serves for our use in this dark night of time (and therefore they are also called Stars) but will cease in the other life; as John his shining candle was put out, when Christ the Sonne of righteousnesse was manifested. 4. It is also the duty of a faithful Minister, not only by clearnesse of doctrine to shine round about him, but also to have his light seasoned with much zeale and love; that so it may affect his own heart, and burne up his own corruptions; may warme and stir up others; may make him move up­ward (as fire doth) in his motions; and may make him active and vigorous in his calling, though with the wasting of himselfe; for, he was a burning and shining light. 5. Qualifications and gifts are not bestowed upon all Ministers in a like measure and de­gree; but Christ dispenseth them variously; that he may shew forth his absolute freedome in bestowing; and that the glory of successe may not be ascribed to mens gifts, when he shall effectuate great things by weakest instruments; And he doth bestow gifts on men according to their employments, in severall times or places; for, this commendation of John imports, that he was gifted above others, even honest instruments, being more then a Prophet, Matth. 11.9, 10, 11. See 1 Cor. 12.15, 16, 17. 6. The bright­est and most zealous lights of the Church, have but their time of it in the world, and men will have the offer and benefit of them but for a season. They are sub­ject, as well as others, to the common condition of mortality, and oft times they spend themselves spee­dily with burning and shining to others; yea, and are hastened out of the world by persecution: Beside, the Lord by removing of them, doth put an end to their toile, and call them to enjoy the fruit of their labours; doth chastise the ingratitude of the world, and exercise his own in it; and, doth make way for setting forth the riches of his glory, in raising up, and creating new stars in their place; for, here it is said of John, he was a burning and shining light, but now is put out, and gone. 7. When Christs faithful servants are dead and gone, yet their commendation liveth in his estimation; Therefore doth he com­mend John, when now he is gone by death, or at least, is in prison. 8. A sound and powerful, a cleare and lively Ministry, may have strange effects, even among unrenewed people; The excellency of their doctrine, when it shines among a people who have long lien under the darknesse of ignorance, and superstitious traditions; the countenance of Ministers from great men, (as John had from Herod;) the excellency of their gifts, together with a common work of the spirit upon hearers, may produce strange effects in them who have no true grace nor faith, for, saith he, ye were willing to rejoyce in his light; there was none but John in their account, and they were much taken up with him. 9. Mens affections may be much aloft, and they may have great fits of joy and delight, through the novelty and excellency of doctrine, and through some apprehension of that at a distance, which the Word speaks of, who yet have no sound grace, as never having been humbled for sinne, nor laid hold on Christ, on whom alone, sound joy is founded, Phil. 3.3. for, these temporaries were willing to rejoyce, or, delighted to rejoyce. See Matth. 13.20, 21. Mark. 6.20. Heb 6.4, 5. 10. It is also an evidence of mens unsoundnesse, when they are more taken with men, and with their gifts, as their own, then they are affected with God as the Authour of these gifts, or do finde his power accompanying the exercise of them, in effects upon their hearts; for, they rejoyced in his light, or, in that light as his, not seeing, nor feeling God in it. 11. Temporary motions, wrought in men by a lively Ministry, are not to be leaned to by themselves, nor are Ministers to look much to the respect that comes from such, for it will be but mo­mentany. Their unsoundnesse will not beare out, and when Ministers meet with discountenance from great men, and with the crosse, and do touch their darling sinnes, they will give over; for, they were willing to rejoyce, but, for a season, or, an hour, and particularly, they rejected him, when Herod turned his enemy, and when he did testifie concerning Christ, whom they liked not. 12. Mens temporary sits will be a witnesse against them, after they have made apostacy; and their respect to a Minister, will witnesse against their not receiving his message; for, their former carriage is now a check to them for their Apostacy; and they are declared to be perverse, who, when they could up­on no pretence reprove John, but must admire him, yet they would not credit his Testimony of Christ.

The second particular testimony, produced by Christ, whereby also the Father witnesseth con­cerning him, is, that of his works, in doing mi­racles, and the work of redemption, which he de­clareth to be a greater witnesse then that of John, and that they prove abundantly that he is sent of the Father, as the Messiah and Saviour of the world. Whence learn, 1. Albeit our hearts be na­turally jealous and suspitious of divine truth, and of what Christ saith of himself; yet he hath a­bundance of witnesses, for curing of this disease, and putting us beyond all cause of suspition; for be­side John, he hath more and greater witnesses, that in their mouths every word may be established, 2 Corinth. 13.1. 2. Christ is willing and ready to give proof of his excellency, not onely by his own or others words, but by his working really to prove it to their sense and satisfaction; for he hath a witnesse of his works. 3. Christs workings are not dumb works, but are speaking testimonies of his glorie; and we never take them up rightly, till we see that in them; for, his works do beare witnesse that the Father hath sent him, as his own Sonne, to be the saviour of the world, and that he is not contrary to the Father in his working, as they alleadged, 4. Albeit the testimony of the meanest instrument, concerning Christ, being ac­cording [Page 82] to the Word, is as true as any other witnesse; yet if we respect degrees of convincing evidence, the testimony of Christs own works, is a clearer confir­mation of his Godhead, office, and doctrine, then the best of mens testimonies, For, not only is this testimony more intrinsccall, then the commendation of another, but his doing these things that were fore-prophesied of the Messiah, is an undeniable proofe, and therefore he remits John to it, Matth. 11.3, 4, 5. and his doing of them in his own name, proveth that he did them of himselfe from the Father; There­fore saith he, that his works are a greater witnesse then that of John, proving that the Father hath sent him; For he could not have done what he did, not only by way of confirmation of the doctrine of the Scriptures, (which seducers by their miracles do not, Deut. 13.5.) but so agreeable to predictions of Scripture con­cerning the Messiah, if he had not been God, and sent of the Father, and if he had called himself what he was not. And albeit Prophets and Apostles wrought great miracles, who were not the Messiah; Yet this infringeth not the clearnesse of this Testi­mony; for, these miracles did only confirme their calling, authority and doctrine, and that they were what they called themselves, (which was not that they were the Messiah) and so do Christs miracles con­firme his doctrine, and what he said of himselfe: Next, they were but instruments, and that not of the miracle, but of the Word and signe by which it was done, and they expressely declared that it was not in their own name or power any such thing was done, Act. 3.12, 16, But Christ was principal agent, and wrought them in his own name, and in this respect, he did the works, which none other man did, Joh. 15.24 5. All the works that Christ did, were entrusted him from the Father, not only to undertake, but to finish and perfect them: As God, the Father did commu­nicate his nature and operation with him, and as Mediatour, he had a commission by the common counsell of the blessed Trinity; for, they were the works, which the Father gave him to finish. 6. Christ is faithful in his trust, and what is committed to him he doth; for, saith he, the works which the Father hath given me to finish, are the same works that I do. 7. As Christs works do prove his excellency in him­selfe, so also do they commend him to his people, as being sent out of the Fathers love for their good, an alsufficient and omnipotent Mediatour, able to effe­ctuate all his purposes, and worthy to be rested on by them; for, saith he, they beare witnesse of me, that the Father hath sent me.

The third particular testimony, is that of the Father, which is neither to be understood of that in the Scrip­tures, of which verse 39. nor yet of any internal revelation of Christ, as Matth. 16.17. But of his immediate testimony to Christ; that as he had de­scribed him of old to be such a one as he was found, Isa. 42.1, 2, &c. and chap. 53. Zech. 9.9, &c. and elsewhere; so he had given him an immediate te­stimony at his Baptisme, Matth. 3.17. as afterward in his transfiguration, Matth. 17.5. of which 2 Pet. 1.17. That which is subjoyned in the end of verse 37. may be looked on, as pointing at the unusu­alnesse of such a manifestation of God, they never having heard a voice from heaven in their time, nor seene any visible signe, (not to represent Gods essence, but to assure them of his presence,) but when God owned Christ by a voice from heaven, and when the likenesse of a D [...]ve, was the signe of the spirits coming on him; and therefore this testimony was the more to be regarded. But the following verse, and Christs way of subjoyning re­proofs to his testimonies, leads us rather to under­stand it, as a reproof of their ignorance of the Fa­ther, of whom they glorified so much; For, where­as they were much puffed up, and might readily oppose this unto that immediate testimony given un­to Christ, that they were the people, whose fathers had heard the voice of God, Exod. 20.18, 19, 22. Deut. 4.12. and with whose Prophet Moses, God had spoken familiarly, and given him a very neare manifestation of himself, Num. 12.8. (not in a bodily way, Deut. 4.12. but spiritual and intel­lectual of his back-parts, Exod. 34.6.) Christ sheweth them, that all this was nothing to them, they neither had, nor looked like any such mani­festations, but were deaf and blinde to them, verse 37. And whereas they might object, that though such manifestations were gone, yet they had the Word, which was delivered by the Ministry of Mo­ses, to their fathers, and in them, to their succes­sors and children: Christ answers, that it had not its due place with them, since they beleeved not in him, verse 38. Doctrine 1. God is so faithful to them whom he employes in his work, that they shall not want his testimony and approbation; to beare them out against all opposition and contradi­ction of men; Of this, his carriage toward his Sonne, is a special instance, and a pledge to his own, of what they may expect in their own mea­sure: the Father which hath sent me, hath borne witnesse of me. 2. The Fathers immediate testimo­ny of Christ, is especially to be taken notice of, as being a witnesse above all doubt, 1 John 5.9, 10. and shewing that Christ is famous and excel­lent in heaven, whatever esteeme men have of him on earth; Therefore, that the Father himself, hath borne witnesse of him, is superadded as greater then the testimony of his works, which yet was a greater witnesse then that of John, verse 36. And indeed, the presence of the glorious Trinity made that witnesse most solemne, and the opening of hea­ven, shewed that, through him, heaven was pro­pitious to sinners on earth. 3. Men may be ready to delude themselves, because of great things of [Page 83] God manifested to the Church and Nation where­of they are, and to their progenitors, who yet themselves come farre short, and are nothing like these things; for, so did the Jewes upon what Mo­ses and their fathers had found, when yet saith he, ye have neither heard his voice at any time, not seen his shape, that is, not onely had they none of these extraordinary manifestations, which are not usual in declining times, but they had not knowledge of God like to that, which may be attained; which is a clear, solid and satisfactory knowledge of God, as of one whom we know by seeing and hearing. This they wanted, and so proved that they were not Mo­ses disciples, nor looked like that people whose pro­genitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation; for, so is implyed here in that which Christ meets with, that they had the Word from their progenitors, to make up the want of those manifestations; Which Christ doth not refute, seeing the Word is the or­dinary and sure way for attaining the knowledge of God, See 2 Pet. 1.17, 18, 19. 5. It is not enough to prove men to be in a good estate, that they have the Word, unlesse by faith it get accesse into the heart, and it be fastened and kept there, as a treasure, and as seed to bring forth fruit; And this may be wanting in them who pretend to much e­stimation of the Word; for, so saith Christ unto the Jewes, ye have not his Word abiding in you, it must be an engraffed Word, where it doth any good, James 1.21. 6. Where Christ is not be­leeved in, and received as sent of the Father, there the Word is not rooted, nor is there any saving knowledge of it: And particularly, the Jewes who did not, or yet do not receive Christ now exhibi­ted under the New Testament, nor are led by the Old Testament to him, they have not one word savingly of it; for, this is the reason of the for­mer chalenge, for whom he hath sent, him ye be­lieve not.

The fourth particular witnesse is that of the Scriptures, which (by occasion of the former cha­lenge) he exhorts them to search into, as being high in their estimation, and that deservedly, and as bearing witnesse unto him. Whence learn, 1. The Lord, in deep wisdome and love, hath prevented all occasion of delusion, and hath made his peoples way clear and sure, by setting down his minde in holy Writ, which is his infallible Word, and the rule for finding out truth, and deciding all con­troversies in Religion; Therefore, doth Christ re­mit them to the Scriptures, or written word, as to Gods rule in this controversie. 2. The way of salvation, and all things needful for attaining there; of, are fully revealed in Scripture, and was held forth even in the Old Testament, much more now both in Old and New; for, saith he, in them ye think ye have eternal life, which was a true thought; as to the Scriptures pointing out of the way, though they might be deluded in their application as to themselves, or thinking to be saved by the having or reading of it. See 2 Tim. 3.16, 17. 3. Albeit the Scriptures be plaine and clear in all things ne­cessary to salvation, and the entrance thereof give light, Psal. 119.130. Yet they are a depth not soone comprehended, or by superficial search, but are a treasure in a Mine, to be found out, by dig­ging and painful pondering of every word and sen­tence, (none whereof are expressed in vaine, or at randome, but all divine) by considering of the scope and dependance, and comparing Scripture with Scripture, and humble and single dependance upon God; for, he recommends the Scriptures to be searched. 4. This treasure will be found out by the painful searcher, and it is the common duty of all the visible Church to read and search into the Scriptures, that they may finde it; Therefore doth he enjoyne this search, as a thing possible, and en­joyneth it to the Jewes in common, who were his hearers at this time, see Acts 17.11. 5. As men, yea, and a visible Church may be very corrupt, and yet pretend to estimation of the Scriptures, and al­low people the use thereof, And may be opposing Christ, and yet dreame of salvation by the Scrip­tures: (for, both these are true of the Jewes here) So men who professe hope of salvation that way, ought to prove the reality of it, by their being much in the study of the Scripture [...], that they be not deluded in their hope, and may feed on it, and finde the comfort of what they solidly gather from it; for, Christ makes use of their granted princi­ple to presse this search: Search the Scriptures, for in them ye think to have eternal life. 6. The scope of the Scriptures, and particularly, of the old Te­stament, is, to point out and beare witnesse of Je­sus Christ, of his person, natures, and offices, of his birth, life, death, sufferings, and the glory that should follow, and of the benefits that come through him: And it should be our aime in search­ing of the Scriptures, to finde out Christ in them, and what they witnesse of him; without which our study is to little purpose; Search the Scriptures, saith he, and they are they which testifie of me. See Acts 3.22, 23, 24.

Unto these testimonies Christ subjoyneth very sad chalenges and reproofs of this people: And first, he challengeth them for their wilful unbelief; And that albeit John, his works, the Father and the Scriptures which they pretended to esteeme of, did prove what he was, and point him out as the Au­thor of that life, which they professed to seek, verse 39. Yet such was their obstinacie, as they would not come to him, nor beleeve in him. Whence learn, [Page 84] 1. That which God offers in Christ to lost sinners, is that which onely deserveth the name of life, in grace here, and glory hereafter, as being the true remedy of our spiritual death, and without which our life on earth is scarce worthy the name; Therefore it is called life. 2. Men may be so farre deluded, as to conceit they will get life, when yet they neg­lect the meanes of life; for, these Jewes thought to have eternal life, verse 39. and yet they take not the right way to it. 3. The life of lost sinners is one­ly to be found in Christ, who is the purchaser, storehouse, keeper and dispenser thereof, the Medi­atour of the Covenant, and the mid-man betwixt God and sinners; for, so is here held out, they must come to me, saith he, eate they live. 4. The way how sinners come to partake of this life, is, by their coming to Christ by faith: And whoever they are that have a pressing need of Christ, and whatever discouragements they finde, cannot bide a­way from him, and who, whatever distance they are at, yet are moving toward him, though with a slow progresse, and are still seeking more enjoy­ment, whatever they have; These are true beleevers, and will not misse of life, but their soul shall be kept in life, till they come to live with him for e­ver; for the condition required, is, to come to Christ, which is in effect to beleeve, as is expoun­ded, chap. 6.33 and upon this it is imported that they shall have life. 5. Albeit life be to be found onely in Christ, yet few make use of him for that end, but most part being ignorant of themselves, and of him, conceiting of their own welbeing, or to get life some other way; being taken up with earthly things; given up to judicial obduration: or not pleasing the tearmes of getting life by renoun­cing their own righteousnesse and pleasures; Most part, I say, being thus prejudged, do neglect this offered salvation: for, so is chalenged, yee will not come to me. 6. The great obstruction of faith, and aggravation of unbelief, is mens wilfulnesse in not coming to Christ; Some will not come and be­leeve in him, out of their malice and obstinacie, as many of these Jewes would not come to him, though he proved never so clearly what he was. Others are plagued with brutish sensuality; And they who think they would come, but apprehend reasons why they dare not, will finde that, will not, is the great impediment, and that they do not be­leeve, because they are not willing to be stript of themselves, as faith in Christ requireth they should be, Rom. 10.3. Otherwise there is no impedi­ment lieth in the comers way, but love removeth it; he will welcome them who have refused many invitations, have wandred farre, fallen into grosse sinnes, played the harlot with many lovers, &c. pro­vided they will come to him, to seek grace to re­pent for, and amend them; Yea, the dead may come to him to get life, if they resolve not that they will not; and they who have some weake de­sire, may come to him to get willingnesse; There­fore, the chalenge is, ye will not come, which in many of them was obstinacie upon grounds of ma­lice, and brutish stupidity, and most part of un­beleevers are guilty of it in some degree, upon o­ther grounds. See Psalme 81.11. Revel. 22.17. 7. Christ will chalenge mens not embracing his offer and invitation, to come and get life, especi­ally when there is much of will in it. The con­tempt of his offer is a great indignity, and will condemne men; his peoples unbelief is a sin, to be avoided at his command, under paine of his dis­pleasure; his love will make a quarrel of it, that we should be straitned in our own bowels, when there are bowels of affection in him to be let forth; and, he is really offended at that pride (though masked with a shew of humility) which makes that the self-condemned sinner will not embrace him up­on Gospel termes; for, it is a chalenge here, ye will not come, &c. So that it is our great advantage to be mourning for the unbelief we finde in us, and when our unbelief is our burden.

Lest they should think that in commending him­self, and chalenging them, he was hunting after vain-glory, as false-teachers do, Christ obviates that mistake, and sheweth that he was seeking no such thing, nor was capable of any addition of ho­nour from the creature. Whence learn, 1. Christ is so omniscient, that he knoweth and marketh the thoughts of every one that he dealeth with; So much doth his obviating their thoughts teach. 2. It is the usual fault of men, that they have but low and base thoughts of Christ, and that they mea­sure and judge of him and his followers, by them­selves; for, this suspition of Christ, imported that they looked on him as a meer man, and, as they were themselves ambitious, verse 44. so did they judge of him, and so are his servants judged of. 3. Christ was no hunter after vain-glory, nor is he capable of any addition of honour by mens ac­knowledging of him; nor ought men to think that he seeks them because he hath any need of them, or that they adde any thing to him, when he makes them somewhat; For albeit men are bound to ma­nifest and declare his super excellent glory; and men by sinne do what they can to dishonour him, as who would cast dirt or spit against the Sun? yet his infintie glory is neither capable of addition nor di­minution from the creature; for, I receive not honour from men.

A second fault (and a cause of the former, ver. 40.) for which he chalengeth them, is, their want of the love of God, and so he sheweth that he chalenged them, not because they respected not him, but that he might convince them of this want, [Page 85] and take from them that great pretence, of love to God, and zeale to the Sabbath commanded by God, upon which they pretended they opposed him, and his working of that miracle. Whence learn, 1. It is the woful case of men, to be void of the love of God. Love being the fountain of desiring, and fruit of enjoying communion (in part) with him; be­ing the true root of all sound obedience, and the summe of the Commandments, and that which is the evidence of being beloved of him, and will make obedience to be active, constant and pleasant; Ther­fore, Christ summeth up their woful case in this, ye have not the love of God in you. 2. True love to God doth not consist in outward pretences and shewes, but must have a sure root of affection with­in, breaking forth in deed and in truth; And men may pretend zeale to Gods glory, and for his Or­dinances, who yet have no true love to God; for, they pretended that all their opposition to Christ flowed from zeale for the Sabbath and Gods glory, and yet, saith he, ye have not the love of God in you; Ch [...]ist doth perfectly and exactly know men, and what is in them, let them maske themselves as they will; and he will in due time decipher and detect the un­sound; Therefore, saith he, I know you, that ye have not the love of God in you.

The third fault chalenged, is their not embracing him; who is come in his Fathers name, whereas they would receive a seducer coming in his own name: wherein their great pervisitie and injustice toward him, and Gods judgement on them, appear­ed. Whence learn, 1. Albeit Christ be God over all, equall with the Father, and Lord over his own house, and so acts in his own name; Yet it pleased him to condescend as Mediatour [...] not only to pur­chase life to them that come to him, but to be at paines, and come into the world cloathed with a commission and authority from the Father, to make offer of this purchased life; that by his condescen­dence, he might commend his love to his people, and teach them humility, and not to run on a calling unsent; and, that we might look on him as appro­ven of the Father, and that such as come to him, the Father will accept them; for, saith he, I am come in my Fathers name, See Phil 2.5, 6, 7. &c. Matth. 3.17. Heb. 5.4, 5. 2. Christ thus coming, is to be received; his doctrine to be heard; him­selfe to [...]e acknowledged for such in his person, offices, commission, and benefits, as he declareth himselfe to be; to be rested on and embraced, to be employed and submitted to as such; for, so is imported in that they should receive him. 3. Albeit Christ be the great Ambassadour of the Father, not a servant, but the Sonne, Matth. 21.37. And albeit he was singular in his administration of his office, and all tending to the good of sinners: Yet such is the perversenesse of the world, as not to make him wel­come; for, it is the peculiar priviledge of the elect, to be drawn to him, and others, they neither see his excellency, nor feele their need of him; Therefore, saith he, I am come in my Fathers name, and ye receive me not. 4. Such as reject Christ and receive him not, are destitute of the love of God, nor have they any evidence of respect to him, since Christ is the clearest image of the Father, and cometh in his name, and the Father will not be acknowledged but in and through him; Therefore, by this doth he prove that chalenge, ver. 42. 5. When Christ manifests himselfe to the world, it is usual with Satan to hound out seducers and false teachers, to study to beare him down, to seduce souls, and by their courses, to make the way of truth odious; for, so is imported that ano­ther shall come, pretending either to be the Christ, or to hold him out to others, See Matth. 24.5, 24. Act. 5.36, 37. 6. Albeit false-teachers pretend to come in God and Christs name, Matth. 24.5. Yet they do but come in their own name, as having no commission when they runne, as making themselves, their reputation and advantage, their chiefe aime in their undertaking, and as speaking the imaginations of their own heart and brain, without any warrant from God; for, another shall come in his own name. 7. Such as love not God, nor embrace Christ or his sent servants, may take worse in their roome, and will easily receive and embrace false-teachers and seducers. Mens nature is propense to evil courses, and is readi­est to be affected with what is wrong; And seducers are more ready to serve mens humours, then faithful Ministers may be; and withall; it is Gods just judgement on the world, to give them up to such, since they will not receive the love of the truth, 2 Thes. 2.10, 11, 12. Therefore, saith he, if ano­ther come in his own name, him ye will receive. 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.

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 [Page 86] 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.

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 [Page 87] 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.

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.

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 w [...]itings, how shall ye beleeve my words? See Luke 16.29, 30, 31.

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. 1 [...]. 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 the Baptist, Matth. 1 [...].10, 11, 12, 13, &c. which trysted also with his disciples return, after he had sent them out to preach, Mark. 6.29, 30, 31, 32, &c. and with Herods hearing of his fame, and desiring to see him, Luk. 9.7.—10, &c. As for the place it is said he went over the Sea of Galilee, &c. This lake in Galilee, through which Jordan runs, gets several names in Scripture from several places upon the banks of it, as here it is called the Sea of Tiberias, from a Town built there by Herod the Tetrarch, and named from Tiberius the Roman Em­perour. We need not conceive that Christ went over the lake to the opposite shoare, for Tiberias and Bethsaida (to the bounds whereof he went, Luk. 9.10) were both on one side of that lake, and the people followed him on foot, ver. 2. with Mark. 6.33. But he passed over some creek or bay of that lake, that so he might more speedily retire himselfe into a desert place, as the rest call it, and might ease his wearied disciples, who had been toiled with travel, and be rid of the presse of the multitude, at least for a time. From these words, as they are cleared, we may learn. 1. Christs practice and lot teacheth, that his servants ought to be very bussie in their sta­tions, and may expect, and should submit unto a tossed unsetled life; for, he is whiles in Judea, and whiles in Galilee, about his calling, and is here driven to new wandring. 2. Christs and his servants enter­tainment in the world, is ordinarily such, as most desart and barren places will be more sweet and com­fortable, then any other; Therefore, Christ leaveth the Cities, and retires to a desart, shunning Herods fury. See Heb. 11.37, 38. 3. As it is no right way to keep Christ among a people, to wrong his ser­vants; (for, he removes when John is slain) So it is lawful for Ministers to withdraw themselves from the dangers wherewith they are threatned, providing the trial be personal, and they may do it without wronging their cause and calling; for, so hath Christ taught us, who went over the Sea of Galilee, &c. to shun the rage of Herod, who being engaged in persecution would be at more of it. 4. As Christs servants may have much toile, and should spend themselves willingly in his work; So he will be tollicitous for them who serve him, and careful to give them needful refreshments and breathings; for, such is his care of his disciples here, who return wearied unto him.

This verse contains a remote occasion of the mi­racle and a consequent of Christs removal; which is, that many did follow him, considering the mi­racles he had done; And their following him till they were hungry, occasioned the miracle in feeding of them. Doctrine 1. Persecution and trouble will not make Christ have a thin back, when he sees it meet to honour himselfe by having many followers; for, here a great multitude followed him, though Herod be seeking him, and he go but to a desert place, where they could be but ill accommodate. And this speaks sadly against the lazinesse of many in times of greater quiet. 2. Such as have an errand to Christ, or any estimation of him, will be at pains to follow him, for, so did they here, yea and outwent them, Mark. 6.33. though they were not, at least all of them, well principled. 3. It is not enough that multi­tudes pretend great respect to Christ, and follow him for outward considerations and advantages, unlesse their principals and their motives be yet more spi­ritual; for, herein they fell short, in that they fol­lowed him, because they saw his miracles, not taking up the true excellency of his person thereby, nor be­ing affected with his doctrine, or seeking their own spiritual good; But the great wheele in all this, was their being affected with his works as a novelty, and the outward benefit they had thereby. And therefore however now they follow him on all hazards, yet afterward when he lets them see their errour, and presseth spiritual things upon them, they voluntarily forsake him, ver. 66. It is better to feel one miracle wrought upon the heart in changing of it, then to be affected with many outward miracles. 4. Christ doth perfectly know and take notice who they are that do follow him, and what their principles and motives are; for, here an account of it is given and re­gestrate; and afterward he lets them know it more clearly. 5. Christ makes himselfe known by these [Page 99] miracles on the diseased, not onely to fulfil the pro­phesies that went before of him, Matth. 11.5. with Isa. 35.6. But to shew that he came by his mi­racles to do good, Acts 10.38. and not to satisfie curiosity; And to teach, that his company and dis­pensations are very alluring, to invite men to come to him: for, they will finde many diseases and wants among his followers, and him taking notice of them all, and curing them, even miraculously.

Followeth another antecedent of the miracle, shewing that however the people do follow and in­terrupt him, yet he went up for a while into a re­tired mountain with his disciples, to refresh them with his company. This mountain was not the place where the miracle was wrought, but after he had rested a while here, he came down to the plain to the multitude, as may be gathered from verse 15. Whence learn, 1. Refreshment after la­bour and travel in Gods service, is so necessary and so lawful, that Christ will have a care to afford it to his servants, even in greatest throng of busines; Therefore, albeit the people do follow and inter­rupt him, yet he went up into a mountain, for this end. 2. It is the sweet refreshment of Christs fol­lowers, when they have not onely vacation, for a time, from their laborious toile, but when they en­joy some familiar hours of fellowship with himself, being free from the noise of distractions in the world; for, thus were they refreshed, there he sate with his disciples, where no doubt he refreshed their bodies with rest and food, as may be gathered from Mark 6.31. but chiefly their souls with divine conferences. 3. Christ is the wise dispenser of his servants refreshments and breathing times, who doth let out their allowances as they may be most use­ful, and not prejudicial unto them; for he doth not bring them after their toile, to a place of de­lights, but to a desert and a mountain to rest them in, and allowes it but for a while, or, a little, as it is, Mark 6.31. and presently they are at work again: If Christ did not deale thus, they would finde rest and excesse of delights waste them more, then toile it self.

In this verse the circumstance of the time of this miracle, which was but generally spoken of, verse 1. is now more expressely declared, that it was about the time of the Passeover. And so if that Feast, Chap. 5. 1. were the Passeover, this should be the third since his Baptisme, for the first is spoken of chap. 2.13. This circumstance is mark­ed, not onely to confirme the truth of the Histo­ry; or, to put us in minde that these anniversary feasts were peculiar to the Jewes; or, to shew how seasonably Christ did preach of eating the spiritual food of their souls, about that time the Passeover was to be eaten. But further, it would appeare that Christ went not up to this Feast, for it is here marked, that a little before that time, he is in the desart places of Galilee, and nothing is mark­ed of his going up afterward to it, by the rest of the Evangelists. And John 7.1. seemes to point out his continued resolution, after this Sermon, to stay in Galilee; and John 7.3, 4. his brethren do cha­lenge him for lurking, and John 7.21. he seemes to point at that work at the poole of Bethesda, of which chap. 5. as the work which he had last done among them, and which stuck much in their minds at Jerusalem. As for the multitude that followed him, it is not needful to enquire whether they went up after this to the Feast, or not; But for his part, it teacheth, 1. Corrupt Church men are as dange­rous, and as much to be avoided, as any persecu­tors: for, as he withdrew for a time from Herod, though he went afterward to Capernaum, verse 59. belike, because Herod was gone to the Feast, as he used sometime to do, Luke 23.7. or, because he would not alway lurk) so he kept himself without the reach of the Scribes and Pharisees. 2. It is no strange thing to see Christ and his servants seclud­ed from the publike and solemne meetings of the Church, because of dangers and snares laid for them: And in such a case, it is their affliction, not their sinne, to stay away; for so much doth Christs pra­ctice and lot teach. Though it be remarkable how prudently he carrieth it, that he will not give of­fence, by staying in the Cities at such a time, but retireth himself till the importunity of the people bring him back again. 3. Christ would have his people expecting preservation, in the use of all or­dinary lawful means; and for this end, he who could by his omnipotencie restrain the fury of men, doth sanctifie that way in his own practice, which his people are to walk in; for, he doth stay away, though he could have gone there, and have pre­served himself even when he was among their hands.

Followeth the introduction and preparations to the miracle, wherein is recorded what past betwixt Christ and some, or all of his disciples, and be­twixt them and the people, before the miracle was [Page 90] wrought. In these verses is recorded, that Christ taking notice of the multitude, doth pose Philip, how they might be provided, verse 5. which he doth, not out of ignorance or irresolution, but to try him, verse 6. Philip gives such an answer as be­wrayes his weaknesse in the matter, by shewing that much money (and possibly more then they could command) would not by a mouthful, farre lesse full refreshment, to every one of such a multitude, verse 7. We are to consider, that this was not the first thing Christ did with them; But after he had pitied the multitude, and preached unto them, and healed their sick, and after he had refused to send them away in the evening, fasting, at the disciples desire (all which are recorded by the other Evange­lists:) he at last falls upon this, and other que­stions recorded by the rest, for the further trial and discovery of the disciples.

From verse 5. Learn, 1. There is no trouble nor distraction, nor desire of ease, will hinder Christ from taking notice of them who come to him, even albeit they have many defects in their coming; Therefore, albeit Christ had withdrawn to refresh himself and his disciples, and it was much indiscretion in them to interrupt him, yet he takes notice of them, and pitying them, doth preach un­to them, and cure their sick, as is recorded by the rest. And this may teach Christs servants not to take it in evil part, though they be kept so bu­sie in their calling, as to want sometime that kind­ly rest that is allowed upon them. See 2 Cor. 11.27, 28, 2. As an ardent affection after Christs com­pany, will make men oft-times forget their owne outward necessities, so they may enjoy him, (as here, we find the multitude follow him to a desart place, without any provision;) So Christ will not faile to take notice of all the necessities, even bo­dily, of those that follow him; for, here he is care­full of what they had neglected. 3. Christ will put his followers, who have been long in his com­pany, and have seene much of him, to give a proof of their proficiencie thereby, before he let them see new proofs of his power; for such was his scope in this question, Whence shall we buy bread, that these may eat? He would first try what was in the thoughts of his disciples, who heretofore had seene many of his miracles. And the question seemes to be put to Philip, not so much because he had been the mouth of the disciples, in desiring Christ to send the mul­titude away: as because now he was an old scholar, and among the first of his followers, John 1.43. (as Andrew also was, John 1.40.) and yet long after this, he is but rude and ignorant, John 14.8, 9.

From verse 6. Learn, 1. Christs words (as also his dispensations) wil very readily be mistaken and misconstructed, unlesse himselfe explaine what is his scope in them; Therefore it is necessary that he clear it here. 2. Christs scope in his words, (as also in his dealing,) is oft-times onely to try them with whom he hath to do: and when he hath so done, he can let them finde that his trying word or dispensation is not all; but he hath more to say and do; for, this he said, to prove him, and yet after that, he did the work. See Deut. 8.15.16. 3. Christ will even have the weaknesse of his own followers tried; partly, that what is known to him, and yet lurking, may be discovered to them, and so they may not conceit of more then they have, and the evil which before lurked and was unseen, may be cured when it is discovered; And partly, that he may be exalted, who is alsufficient to do what he pleaseth, when their weaknesse lay­eth them by: for these causes did he prove Philip, and belike the rest also, as appears afterward in An­drew. 4. Christ needs not consult with any, nor the help of any mans wit in greatest extremities; nor is he ignorant, or uncertain and irresolute what to do, whatever his way of carrying on his work seeme to say; Therefore it is added for confirma­tion, for he himself knew what he would do.

From verse 7. Learn, 1. When Christ puts even his most eminent followers to trial, they will prove weak, if they be left to themselves; for, so ap­pears here in one and moe of them, though they had seene many proofs of him 2. When men judge by sense or reason, and do look to likelihoods and probabilities, and not to Christs power, they will soone be at their wits end in extremities, and un­able to answer doubtful cases; for, so much doth his answer teach, Two hundred penny worth of bread is not sufficient for them that every one of them may take a little. It is not needful to determine how much this summe was according to our coin, but it is sufficient to know that it was a great summe to them, and would have bought more then he made use of to feed the people with. 3. It is Christs way, oft-times, to do that for his people, whereof there is no probability or likelihood, that so his glory may shine the more brightly in it; for, so it appears in his working this miracle, and feeding the multitude, when there was no appearance how it should be done. And this should warne men, as not to tempt God in an ordinary calling, by neg­lecting ordinary means; so also, not to be discou­raged with improbabilities, when they are in need, and have to do with Christ.

Followeth a further preparation to the miracle, in Andrews giving an account of their provision, though with as little faith and expectation of what Christ was to do, as Philip had shewed. It seemes that after Christ had bid them try what they had, Mark. 6.38, Andrew gave him an account that a little boy had so many loaves and fishes, (which belike were carried about for the disciples use, [Page 91] Matth. 14.17. Mark 6.38. Luke 9 13.) but all that was nothing for feeding so many. Doctrine 1. Weaknesse and short-sightednesse is not the temper of one onely, but of all Christs followers, if they be put to it; and every disciple will be ready to discover his own weaknesse, faster then anothers, in a day of trial; for, Andrew acquits himself no bet­ter then Philip here, though he was one of the first disciples. 2. As Christ did not neglect to provide such outward things, as were necessary for himself and his followers; So his provision is such as may teach sobriety, and contentment with a mean con­dition, unto all, for, he hath onely five barley loaves, and two small fishes. 3. Such as would imi­tate Christ, ought to be tender, and ready to com­municate to the necessities of others, were their own portion never so small; for, not onely Christ, but his disciples are willing to bestow their small pro­vision upon the multitude, though they judge it could serve them in no stead. 4. It is worthy of serious and frequent observation, to consider how weak sense and reason will prove in Gods matters; how much Christ will lay by the hope and expe­ctation of creatures, before he appear in his glori­ous working; and, how he will work that for a nee­dy people, that is little expected by any; There­fore also is Andrew's weaknesse marked, (What are they among so many?) as well as Philips, that it might contribute to set out Christs glory in this miracle.

Followeth a nearer preparation to the miracle, wherein, Christ having laid by the expectation of his disciples, commands that they bid the people sit down upon the grasse, which was rank in that Countrey and climate at that season; whereunto the people (who were a great many) give obedience, and so Christ proceeds to feed them. Doctrine 1. Christ takes no advantage of his peoples weaknesse and dulnesse, to hinder him to do good when it is needed; for, notwithstanding their slownesse of heart to give him glory, yet he goeth to the mira­cle, for their good, and the peoples. 2. It is Christs way, oft-times, to refute the doubts of his people, by his working, and by real proofs of his power and love; for, he stayeth not to debate with his disciples about their doubts, but refutes them by the following work. 3. Christ may see it fit to engage his own in strange-like service, and to impose com­mands upon them that seeme absurd to sense and reason, and yet give a good account of all, in his time: for, such was this command, to make the men sit down upon the grasse, to a bare table, and yet he fed them all. 4. It is the commendation of Christs followers, when, how weak s [...]ever their faith be, yet they subject themselves to his com­mands, and yeild obedience, without any reasoning; for, such was both the disciples, and the peoples practice, here; they being commanded by Christ, do make the men sit down, and the men sate down, though none of them saw well what Christ was a­bout to do. 5. Every circumstance of Christs work, which sets out his glory ought to be marked, and he will order his working so, as these may be seen; Therefore it is marked, as setting out Christs glo­ry, that they were in number about five thousand, whom he fed, which is to be understood of the men onely, besides women and children, Matth. 14.21. And this is marked in this place, because Christ commanded that they should be so set down in ranks and companies, (Mark 6.39, 40. Luke 9.14.) as the disciples might easily mark the number of them.

In this verse we have the miracle it self, and the manner of it; that Christ having given thanks, did distribute to the disciples, and they to the peo­ple, and that it grew among all their hands, so that every one got as much as they would. Whence learn, 1. Christs undertaking to do great things for his people, will not prove evanishing flourishes, but real works; for; he who bid them do several things in order to this work, doth now work it glorious­ly. 2. This thanksgiving and blessing, premitted to the miracle, teacheth 1. That all our refreshments should be sanctified and gone about with prayer and praise, Deut. 8.10. Considering, that they are great mercies, though ordinary; that it is his word and blessing which maketh them feed us; that this is a mean to draw down a blessing upon them, as Christ here doth on the loaves and fishes; that hereby they are sanctified to us, 1 Tim. 4.4, 5. and, that it is a mean to sweeten common mercies to us, when we acknowledge them to come down from heaven, as proofs of love, and do so take them out of his hand. 2. That chearfulnesse and thankfulnesse to God is to be made conscience of by them who have sober and course fare, as well as if they had choisest dainties; for, so doth Christs practice teach, when he had but barley loaves and fishes. 3. That God alone must have the glory of all the wonderful works he doth for his people. Therefore doth Christ give thanks and blesse, as Mediatour, to testifie that it was by the power of God that he (being one with the Father) did the work. Doctrine 3. This miracle it self, and the distribution by the disciples to the people, and the encrease of the loaves, teacheth. 1. As by cu­ring the sick and diseased, Christ proved himself to be a Physician for all their plagues and sores: so by this he proves himself to be the true spiritu­all [Page 92] food of souls, as he cleareth in the following Ser­mon. 2. It is not abundance, that is necessary for the maintenance of the life of man, but Gods bles­sing upon what a man enjoyes, be it lesse or more; for, so doth this miracle teach. 3. It is Christ that sends every man his portion and allowance, through whose hand soever it comes, for though the disciples give immediately to the people, yet it is Christ who, by them, doth distribute. 4. Christ allowes much benefit upon his servants and minds it, in his employing them betwixt him and his peo­ple; for, he employeth them to distribute unto the people, not so much that they might get where­with to refresh themselves, and satisfie their hunger, but especially, that their faith might be confirmed, by being so near witnesses of the glory of this mi­racle. 5. Obedience to a command, and making use of what we have, is a mean to make it encrease and grow as there is need; for, in distributing that small portion at Christs command, it growes. 6. Christs servants may expect to have their endeavors blessed, when they get their furniture out of his hand, and employ themselves as his instruments, in dispensing thereof: for, the disciples getting their provision out of Christs hand, and so distributing it, to feed his people, it growes among their hands. 7. Christs allowance is very large; he can make course fare of barley-bread and fish satisfie men with his blessing; he can make little of it suffice never so many, and let every one have no scant: for, they got all as much as they would.

Followeth some effects and consequents of this miracle; And first, the people being satisfied, Christ commands the fragments to be gathered up, whereby the truth of the miracle is confirmed, not only that the people are filled, but there is more left then they laid down at first. Whence learn. 1. Christs miracles are such as sense will beare wit­nesse unto, and he will make his peoples sensible satis­faction, bear witnesse for him, how really good he is unto them; for, so is this miracle confirmed from the effect, they were filled. 2. As the Lords people should not be doubtful or anxious in wants; So when he giveth greatest plenty, they should be frugal and thrifty, and should beware of abusing greatest abundance; for, though he had now fed them mi­raculously, yet saith he, gather up the fragments that remain, that nothing be lost. 3. Such as, at Christs command, lay out what he hath given them, for supplying the necessities of others, may expect to be no losers, but rather gainers; for, the disciples who gave out their provision, finde it returned with ad­vantage, and instead of five loaves and two fishes, they filled twelve baskets with the fragments, &c.

A second effect and consequent of this miracle, is, that hereby they are led to acknowledge him to be that great Prophet, whom the Jewes expected accor­ding to the prediction, Deut. 18. which was indeed true of him, however they did not take him up as became in his person, offices and benefits, beside that they went far wrong in the following purpose. Whence learn. 1. This knowledge of the Scriptures, and of the Messiah, which continued among these Jewes in these corrupt and declining times, may witnesse sadly against the ignorance of men in the daies of the Go­spel, when yet light is far clearer. 2. Christs work­ing should discover unto people somewhat con­cerning himselfe; And the use of his miracles is, to discover unto us what his offices are, and to con­firme us in the faith thereof; for, These men, when they had seen the miracles that Jesus did, said, This is that Prophet. Though it be remarkable that this affects them more then many miracles as contributing to feed their belly, and being generally benificial to all, whereas healing of diseases was but only for the good of a few; And beside, they took occasion to dreame of an easie life under this Messiah. 3. Christ should be taken up and expected in the word of pro­mise, that so his manifestations of himselfe may be more sweet when they come; for, this heightens their estimation of him, that he is the Prophet that should come into the world, who had been promi [...]ed unto them, and whom they had so long expected. See Isa. 25.9. 4. Points of truth, especially concern­ing Christ, would not be superficially and slightly closed with, but men should be perswaded of the truth of them, that so they may boldly confesse and professe them, as they are called to it; for, say they, This is of a truth that Prophet. 5. Among other offices of the Messiah, he is also the Prophet of his people, and the great Teacher of the Church, from whom all other Teachers have their commission; who teach­eth his people infallibly an effectually, and who was to exercise this office at his incarnation and coming into the world; for, so much doth their designa­tion of him, according to Scripture prophecy, teach, This is that Prophet. For, that prediction of Moses, Deut 18.18. did ultimately and chiefly point at him, Act. 3.22.

A third effect and consequent of the miracle, is, that the people, out of blind and furious zeale, would have set him up to be their King, if he foreseeing it, had not departed againe into the mountaine (where he and the disciples had been, ver. 3.) and that alone, having commanded his disciples to go to Sea, as the other Evangelists do record: And so this is a tran­sition to the following miracle. Doctrine. 1. There is no point of divine truth received by natural men, but their hearts are ready to detain the same in un­righteousnesse, and to leaven it with their own cor­rupt principles; for, they who acknowledge him to be the Prophet, according to the Scripture, and who had warrant also to receive the Messiah as a King, do yet pervert all this, with their corrupt conceptions of his Kingdom. 2. Christ is ordinarily much mistaken, even by those who acknowledge him: And parti­cularly, his Kingdom is oft-times conceived of amisse; for, so do they here; Though they knew him to be the promised Messiah, yet they leave that, and take themselves only to his Kingly office, not to submit themselves to his Spiritual yoke and govern­ment, but expecting carnal liberty, and a prosperous condition, under their promised King. And for begetting of these conceptions; there concurred. 1. Their mistake and carnal conceptions of Scriptures pointing at Christs Kingdome, wherein they were fostered by the corrupt glosses of their Teachers, who pointed out the Messiah as a worldly Monarch, coming to subdue all nations under his and their feet. 2. Their own carnal disposition, which minded no other want, but that of their belly, and therefore could conceive of no other remedy and advantage by him, but that they should live at ease, and with much liberty, under him, and he give them their meat with­out toile, as he had done in the late miracle. 3. They were more sensible of the yoke of oppression, wreathed about their necks by the Romans, and of their slavery that way, then they were of sinne and soul slavery, and therefore they could not take up Christ rightly, nor make right use of him, but dreamed only of deliverance from their outward sla­very by him. All these evils would be guarded a­gainst by them who would conceive a right of Christ; and in a word, men would beware dreaming of great things under the Sun, in Christs company, and when they engage themselves in the waies of godlinesse. Doctrine. 3. Men may have fits of zeale, pretending more to honour Christ, and be more furious and violent in the expressions thereof, then those who have spiritual and pure zeale; and yet all of it be but fleshly and sinful; for, such is their blind zeale here, all they pretend to in it, is to honour Christ, and exalt him as a King, and they will do it violently, and by force, never minding the danger wherein they involved themselves thereby, and yet there was nothing but flesh in it. Carnal zeale, what ever it pretend, yet it sailes both with winde and tide, and therefore such impetuous furious mo­tions are to be suspected. 4. Rash and carnal blind zeale for Christ and his Kingdome, is one of Satans great engines, whereby he labours to bring real pre­judice to Christ and his Kingdome; for, by this attempt of theirs, not only were all thoughts of his spiritual Kingdome banished, and swallowed up in the thoughts of a carnal Monarchy, but this was the ready way to raise a scandal on him, as guilty of treason, and to draw the Romans on him, and them, and all his followers, to cut them off. 5. Christ is omniscient, and knoweth what is rolling in every mans minde; and he will not be surprized nor over­reached by any designe of men; for, Jesus there­fore perceived that they would come, and take him by force, &c. 6 Christ will not approve of any ho­nour offered to him, which he hath not prescribed and enjoined, were it cloaked with never so much of apparent zeal; for, he refuseth and declineth all this honour, as not required by himselfe. 7. Albeit Christ be a true King over his Church, and do exercise a spiritual Kingdome in it, and have also a spiritual government established, for keeping his sub­jects in order; Yet he came not into the world to be a worldly King, nor to administrate a Kingdome which is of this world: Nor is his Kingdome prejudicial to the thrones and civil government of men, but the best pillar they have, if they will suffer him to rule among them; Therefore doth Christ refuse all this offer, as not competent to him. And this teacheth his followers, to beware of usurping Lordly dominion under pretext of administring the things of his Kingdome. 8. As Christs followers should shun popular applause and worldly pomp, (as their Masters example here doth teach;) So true zeal against these should be very fervent and real, and not for the fashion only; Therefore Christ not only prevents their motion before it break forth, but withdraws himselfe alone, having sent his disciples away, that they may not finde him. And this he did; not only to avoid all occasion of suspicion, or prudently to break their fit of zeal, which could not have been diverted by his staying and reasoning with them: But also to testifie how really he abhorred their course, and so gave a patterne to all his followers, not to put away applause so, as they would have it follow them, but really to detest it. 9. Such as do not make right use of Christ and his company, but do only expect carnal things of him, are justly pun­ished with the want of his company; As here he deals with this people. 10 That Christ when he withdrew, went to prayer, (as is remarked, Matth. 14.22, 23. Mark 6.46.) it may teach. 1. Christ hath sanctified to his people the exercise of prayer in all their needs, and he is the great Intercessour for them, under all their miseries and distresses; So much doth his practice teach. For, albeit he was true God, and so needed not pray, yet as he was a man under the Law, he would pay this homage and fulfill all righteousnesse, and by making use thereof in his need, Heb. 5.7, Matth. 26.39. he hath sanctified this ex­ercise to all his needy people. And by this practice he teacheth, that as Mediatour, his intercession is al­waies ready in a strait, and he delights in that ex­ercise; [Page 94] as here he had this peoples folly to pray about, and his disciples following trial to hold up to the Father. 2. Prayer is a special mean of entertaining com­munion with God, and a mean of converse with him, wherein they who are most holy, will be most fre­quent, as Christs practice doth teach, who at all occasions did converse with his Father in the practice of this duty. 3. Private prayer doth require as much privacy and retirednesse as may conveniently be had, that mens spirits may settle and be composed for the dutie; So much also doth this practice of Christ teach (in going alone to the mountaine to pray) as it is a patterne to us, though he himselfe was not pestered with any sinful distractions 4. When men get much applause in the world, it is their duty not only to shun it, but then to be much in converse with God; partly, to guard their hearts from being blowen over at unawares; and partly, to make sure that all is right betwixt God and them; So much also may Christs practice of prayer at this time, as it is a patterne to us, teach.

Followeth, to ver. 22. the second part of the chapter, containing a second miracle, of Christs walking on the Sea, to come to the disciples in their need, with the antecedents and consequents thereof The antecedents thereof are recorded, ver 16, 17, 18. the miracle it selfe, ver. 19.—and the consequents of it, ver.—19, 20, 21.

In these verses we have the antecedents of this mi­racle, that the disciples, at his command, go to Sea without him, and being at Sea in the night time, they are tossed with a violent tempest and contrary winde, as is observed, Matth. 14.24. It is here said they went toward Capernaum, where the succeeding Sermon was preached, ver. 59. yet Matth 14.34. they came into the land of Genesareth; and Mark. 6.45. they are commanded to go unto Bethsaida. But this is easily reconciled; for their way was toward, and by Bethsaida, and Genesaret was the name of the Country whe [...]e Capernaum stood, and though he landed not at the City, yet he stayed not till he came to it. Doctrine. 1. It is not unusual, that upon the back of sweetest refreshments and manifestations of Christ, the people of God meet with a stormy and sharp exercise; Such was the lot of the disciples after this miracle; for. 1. A constant gale of sweetnesse is not easily born while we are within time, but we must be exercised with changes. 2. It is meet that he take proofe of our preficiency by former manifestations, as being given not only for present delight, but for a future use; as here he tries how the disciples faith was strengthened by the former mi­racle, and so is marked, Mark 6.51, 52. 3. It is by these changes that men get new proofes of their own weaknesse, and new proofes of his goodnesse, for the confirmation of their faith. All which they would want, if they had not renewed exercise. Doctrine. 2. As men should be clear of a calling from God to any thing they undertake, that this may support them in what they may meet with, (as the disciples were constrained to this journy by Christ; Matth. 14.22.) So they ought not to judge of the right­nesse of a way, by what they meet with in it; Seeing sharpest trials may meet men in Gods own way, and in the way of their duty; for, when they are going over the Sea toward Capernaum, at Christs command, the storme ariseth. 3. The Lords people may ex­pect, that their trials will be measured out according to their grouth, and according to the time which they have had, wherein to make proficiency; for, whereas before this, the desciples had a tempest, Matth. 8.23, 24, &c. yet this is now a sharper trial; Then, Christ was with them, though a sleep, now he is away; Here it is dark night, which we read not of there; Here they have not only a storme of winde, as there, Mark. 4.37. but a contrary winde, Mark. 6.48. They are also not neere the shore, but in the midst of the Sea, ver 19. Matth 14.24. And it is long ere Christ come to them, Matth. 14.25. with which they are not tried in the other storme. 4. In the trials of the Lords people, they may expect that all circumstances will concurre, that may sharpen the trial, and make the exercise deep: And trials may be compleatly dreadful, wherein yet the Lord will give a good issue; for, so was this trial ordered in every afflicting circumstance before marked. See Lam 2.22. 5. It is a sad addition to the trials of the Lords people, that ordinarily they are attended with much confusion, darknesse, and perplexing ir­resolution, so that they cannot see through their trou­bles, nor what to do under them; So much may be gathered, by analogy, from this circumstance, that it was now dark, when the storme arose, so that they could not know where they were. And frequently trouble gets the name of darknesse, as the saddest in­gredient in it. 6. It is Gods way so to order his dealing with his people, as easie and successeful-like beginings may have a very hard procedure, before the way and work be ended; for, here they entred at even, and it is still faire till dark night, and that they are far in. By this, Christ on the one hand, doth train on and engage his people in his way, and on the other hand, he tries them being engaged, and warnes them to be humble and sober, when all things inwardly or outwardly succeed well with them. 7. It is also a great addition to trouble, when Christ is absent, or hides or withdraws himselfe; The want of him may raise a storme in the greatest calme, and his presence can make a calme in a storme, and there­fore it must be sad when both they are in trouble and misse him; So much may be gathered from this circumstance, and Jesus was not come unto them. It is [Page 95] true the text speaks of his bodily presence, which did not alwayes hold off a storme, Matth. 3.23, 24. But if the want of that was sad to them, how much more must it be sad, when his spiritual presence by faith is wanting in trouble? Yet as he is not al­wayes absent, when he is not seen, so it is needful sometime to be exercised with that in trouble, because otherwise trials would not be trials. 8. They who, through abundance of enjoyments, are but little sen­sible of their own mercy, or tender of the need of others, are justly put to essay the case of such in their own experience, that they may know the hearts of strangers; for, the disciples, who through constant enjoying of Christs company, were oft-times little sensible of the case of poor ones, who got but now and then an opportunity to meet with him, and who even at the last miracle would have had the people sent away, Mark. 6.35, 36. are now put to know what it was to want his company in a time of need, that they might love it the better, and pitie others the more. 9. When a people are in a very desolate and low condition in their own eyes, it may be, they are yet so far from issue, that harder and sadder trials are yet to come; for, when they are disconsolate by reason of the dark night and Christs absence; and that before the storme came (as appeares from the order of the narration;) Christ, instead of coming, sends a sad storme, to adde to their bitter condition by the trysting of all these together, and the Sea arose, &c. See Jer. 14.19. 10. The Lords people may expect in troubles, that though they will not be drowned nor swallowed, yet they will have sad and fearful tossings, before they see an outgate; for, the Sea arose, whence the ship was tossed with waves, Matth. 14.24. And this is a fit Embleme of the con­dition of the Church, and the Lords people in it. For. 1. As Mariners are often tempest-beaten, by reason of the unsettlednesse of the Element wherein they travel; so this world is so uncertain and un­settled, and there are so many raging lusts of wicked men in it, that it is a wonder if the Church get but one hour for breathing in it. 2. Tempests do so tosse Mariners, that they stagger, and are put to their wits end, Psal 107.27, and so are the Church and godly, in their afflictions, oft-times staggering and like to fall, tossed, and put from all their resolutions, Psal. 109.23. Isa. 54.11. 2 Cor 7.5. 3. Tempests are dreadful in this, that present death is before men, and but very little betwixt them and it, even a poor thin vessel, and it much beaten: And so also may afflict­ions pursue the Lords people, as there will be little betwixt them and death in their own account, and they may have deliverance to seek betwixt the jaw bones of death, Psal. 9.13. Yet in all this, it is sweet that it is the Lord who raiseth the storme, and hath the winds in his fists. Doctrine. 2. It is yet a sad addition unto trouble, when the Lords people are not only afflicted under their present lot, but there is a strong course and streame of providence meeting them in the teeth, and crushing, and making in­effectual, all their endeavours to help themselves; for, so much may be gathered from this, that there was a great winde that blew, which not only caused the sea to arise, but was contrary to them in their course, Matth. 14.24. as if heaven were opposing any course they should essay in this extremity, See Psal. 80.4.

Followeth the miracle itselfe, or Christs coming unto them in a miraculous way, for their comfort in this distresse; which they mistaking, are more af­frighted, ver. 19. till he by his speaking unto them, do comfort and assure them, ver. 20. And these are some of the consequents of his miraculous appearance. From ver. 19. learn. 1. As it is a mercy in a strait, to have any known duty, wherein to employ our selves; so no difficulty should deterre nor discourage us from dutie, but the faster difficulties do grow, we should be the more busie, even albeit it should be to smal pur­pose so to do; for, so is imported here that they rowed forward, and they were toiling with it, Mark. 6.48. Albeit they could promove little thereby, by reason of the storme and contrary winde; yet, since Christ had commanded they should make forward, they hold at the dutie. 2. What ever be the pressing need of Christs followers in troubles, and their con­stant cleaving to dutie for all that; And whatever be Christs purpose of love toward them; Yet he seeth it fit oft-times, not to come to them at first, but will let the trial go on, till it come to an height, and be a trial indeed, and put them seriously to it; for, before he came, he lets them row about five and twenty, or thirty furlongs (the last of which make neare four miles, eight furlongs going to a mile) and Mark. 6.48. he came not till the fourth watch of the night, which is the morning watch. We are indeed very sparing of our selves in trouble, and do soon begin to think that we are low and tried enough, and therefore would be delivered: But our wise Lord seeth that we need more. 3. What ever be Christs delaying to help his people in trouble, and whatever may be their fears and apprehensions, upon the extremitie of their troubles; Yet deliverance, in his due time, will certainly come unto them, and when their difficulties are at the height, his help will be nearest, for, here after all their toile, he cometh. 4. Christ needs not our diligence, to move him to help us in trouble, but his own knowledge and observation of our case will plead for pitie and help, when the trial is perfected; for, he cometh unto them, when there is no mention of their crying to him, because (as it is, Mark. 6.48.) he saw them toiling in rowing. Albeit it be our duty to call on him in trouble, yet his affection and sympathy will read supplications from our necessitie. 5. Christ is not only a careful observer, and tender sympathizer in his peoples trouble; but he is ready to come over [Page 96] all impediments, and to make up the distance betwixt them and him, that he may help them; for, when it was impossible for them to come to him, he is at the pains, and walks on the Sea and draws nigh. 6. Christ is omnipotent to bring deliverance unto his people, and to remove impediments out of the way, of their help; And nothing will impede him to come to them in their need, but he who is Lord of all, will make a way through greatest difficulties: for, he walks on the Sea, and draws nigh; whereby he proves himselfe greater then Moses, who went only through a divided Sea, whereas he walks on the Sea it selfe; and proveth that a deep Sea, and a great storme lying betwixt him and his people, will not withhold his company. We are not here to conceive any change wrought in Christs body, as if it were denyed of its natural properties that so he might thus walk; for, we finde Peter walking also on the Sea, Matth. 14.29. But herein appeared the power of his Godhead, carrying his manhead upon the Sea, and any change that was, was wrought on the Sea, which his omnipotency did turn into a pavement to walk on. 7. It is a sweet sight of our difficulties, to con­sider that what doth most affright and trouble us, yet Christ is secure of it, and hath it under his feet; for, this was the first dawning of their deliverance, that Christ treads upon that Sea, and makes a walk and way of that which threatned to devoure them, and so he proved himselfe Lord of it, though they were not yet delivered from it. 8. As Christs fol­lowers do meet with more trials then others, so shall they be made witnesses of moe proofes of his power and love then others; for, beside the former mira­cle, whereof they and the multitude were witnesses, this new trial brings them the sight of a new miracle. 9. Christ, even when he comes to deliver his people in a remarkable way, may be mistaken, and even mer­cies may be matter of fear and terrour to them; for, when he thus cometh, they were affraid, supposing it to be a spirit, and not dreaming of him, as is marked by the rest. This needs not seem strange if we con­sider. 1. That natural infirmitie, in sinful man, is apt to be affrighted with strange apparitions, as they conceived this to be. 2. It is natural to men to mis­construct of the Lords de [...]ling, and to misapprehend his best dispensations, and to create groundlesse fears unto themselves; and when it is otherwise, it is his special gift and mercy to them. 3. Crushing of spirit with many troubles, will make any thing take a deep, and readily a wrong, impression on men; As they, being now much broken with their former tossing and crosse dispensations, look upon this through the same perspective. Mindes broken and crushed with many troubles, are but ill judges of Gods dealing. 4. The conscience of guilt, when it is awaked in a storme, will readily judge of dispensa­tions, rather according to mens deservings, then ac­cording to what Christ may intend in them. 5. Christs method and way, in bringing about de­liverance, is oft-times so strange, and the means and wayes of it, so unlikely, and contrary, in appearance, and so like himselfe, and his power and wisdome; that it is no wonder our shallow con­ceptions do not take him up at first; for, such was his way here. 6. Mens want of faith in trouble, and their limiting of Christ to their way and means, not leaving him a latitude, may occasion many mistakes when he appeares; for, it appears they were not beleeving that help would come from him, far lesse, that he would walk upon the Sea, and therefore they mistake. All these being considered, may afford us many necessary cautions, and may teach us, that it is our own apprehensions and mistakes that puts an edge on many of our trials, and not his dealing, if it were rightly understood. See Isa. 40.27, 28. Doctrine 10. When Christ hath appeared to deliver his peo­ple, he may see it fit, to put them yet to deeper ex­ercise and fear, before they come to the comfortable issue; He may let trouble be augmented, when he comes to remove it, and may let out the sharpest pang and darkest hour, when delivery and day-light are nearest; for, whatever was their weaknesse in this mistake and fear, yet Christ not only drew nigh, but in his providence ordered that it should be so, and for this end, he would have passed by them, Mark. 6.48. that so he might make his appearance con­spicuous, and might trie them, as Luk. 24.28. This way of dealing contributes to humble his people yet more, to fit them for deliverance, and to make it sweet, when it cometh.

From ver. 20. learn. 1. Albeit Christ may, sometime, delay to appear for his people, and to manifest himselfe unto them in trouble; Yet when the trial is come to an extremity and height, he will not faile speedily to appeare and speak warmly to them; for, now when they are not only afflicted, but in extremitie of fear, he will not have them tortured with it, but saith unto them, it is I. 2. Christ must not only appeare, but must discover himselfe, before we can discerne him, or be free of mistakes concerning him; for, though he was in their view, yet that did not availe till he said, it is I. 3. Christs speaking and word is the infallible and sure mean, whereby he discovers himselfe unto his people, without which, his dealing will be readily mistaken; And it is from his word that they must got the first comfortable sight of their condition, and their begun deliverance must be laid hold on there; for, it was his silence made his dealing to be mistaken, and therefore he begins their deliverance and comfort by his word, which will loose many doubts, but he saith unto them, it is I. 4. Faithlesse discouraging feare is that which the Lords people most readily are inclined to under trouble, as being but the expression of the drosse of their hearts, and that which is more easily a tained, then humility or any other good use; Such was their condition here, they were affraid. 5. It is acceptable service to God, to oppose faithlesse fears in trial, and to be wrestling against them, when they most violently assault us; for, there is a command of Christ for so doing, be not affraid. 6. It is the great victory of the Lords people, and a sufficient deliverance unto them, if when they are in greatest extremities, they be delivered from slavish feare; for, such is Christs antidote and issue allowed on his disciples, when they are in great danger and perplexi­ty, be not affraid. 7. The soveraigne remedy against [Page 97] fear in troubles, and the onely right sight of trou­bles, is, to see Christ in them, whose presence, and manifesting of himself, takes away all cause of slavish fear, and who being seene to have the chief hand in his peoples trials, it doth warrant them to expect no hurt by them; for, this is the sovereign remedy of fear, It is I, be not afraid. 8. When Christ hath propounded most ample ground of en­couragement, yet our endeavours thereupon will not remove our fears, nor rectifie our dispositions, till he interpose also, and apply the encouragement, by his word of command; for, Christ counts it not sufficient to propound that comfortable doctrine, It is I, leaving the use thereof to be gathered by themselves, but he enforces the inference with his command, It is, be not afraid.

In this verse we have the warme entertainment given by the disciples unto Christ, after they knew him, and so were delivered from their late feare; together with the issue of their whole trial, in that they get to land, and that immediately. And these are the rest of the consequents of this his miracu­lous coming unto them. Whence learn, 1. As Christs company should alwayes be sweet, and wel­come to his own; so trials ought to make their e­stimation thereof to grow, and a known Christ will be found sweet company in trouble; for, then they willingly received him into the ship. 2. Love to Christ, even among disciples, may grow so cold and remisse, that there will be need of trials and separation for a time, to quicken it again; for, this was one chief cause of all this distance and tri­all, that they who were (so to say) cloyed with his company, and therefore thought but little of their condition who came to him upon occasion; might after this separation and storme, make him more welcome, and willingly receive him. Thus doth the Lord cure drowsinesse and security, by withdrawing, and making even desertions bring a­bout much good. See Cant. 5.1, 2, 3, 4, 5, &c. 3. Whatever be the tossings and perils wherewith Christs followers may be exercised; Yet they will not perish, but will certainly come safe to land, one way or other, either sooner or later, here or hereafter; for, so much may be gathered from this instance, that the tossed ship and disciples came to land. [...]. Christs presence being manifested to his afflicted people, will produce sweet changes, and heaps of mercies and wonders, to them, and for them; for, beside his coming to them in a mira­culous way, now there are two wonders more, one, that the storme is calmed, as it is, Matth. 14.32, and another, that they were immediately at land. 5. Whatever be the tossings of the Lords peo­ple, yet none of his purposes toward them shall be made void, and their following of commanded duty shall have a good and desired issue; for, it is not their mercie onely, that they get to land any where, (which yet is a mercie to tempest beaten men, who may be driven farre from their course) nor doth the contrary winde drive them back to the land from whence they came; But the ship was at the land whither they went, and so their voyage held good. 6. Christ will let his people lose none of their toile, wherein they spend themselves (as would appear) to little purpose; But he will make it all up with his presence; and when he cometh, he will further them as much as trouble hath hindered them; for, they who were toiled in rowing against a contrary winde, are, upon his coming, immediate­ly at the land, &c.

Followeth unto the end of the Chapter Christs ex­cellent Sermon or conference with his followers, some occasions whereof are recorded, verse 22, 23, 24, 25. and the Sermon it self, with the effects and conse­quents that followed thereupon, in the rest of the Chapter.

In these verses, we have the occasions of this Sermon; (which also are a further effect of the mi­racle of the loaves;) The first whereof is more re­mote, that the multitude who had been miracu­lously sed, knowing that Christ had not gone with his disciples, and that there was no other boat there, did, the next day, expect that possibly they would finde him there still, on the mountain to which he went: But finding him gone, as well as the disciples, they (being provided of other boats, as is marked, verse 23.) do follow and seek him. The other occasion of the conference, (verse 25.) is more near, that having found him, they enter into familiar discourse with him, and enquire con­cerning his getting to that place. It is not needful to determine, whether they suspected any thing of [Page 98] his miraculous passage; Though it be not impro­bable that they were taught, as well as the disci­ples, thereby: And one work of Christ in feeding men miraculously, may discover more of him, and that he can passe over a sea without a boat; And they who were on land, free of a storme, may have a better fight of Christs power, then disciples in their perplexity, whose judgements and discerning were confounded with tentation and trouble: Yea their narrow marking of circumstances, that there was no other boat there, may import they suspected it, by their following him when they found him not there: And indeed, narrow consideration will dis­cover more of him, then sleight observers do ordi­narily remark. But that which is certainly cleare, is, that they, not finding him there, do seek him where his disciples were, and providence furnisheth them with boats for their passage. From verse 22, 23, 24. Learn, 1. The hot moods and fits of tem­poraries will not alwayes coole at the first, but they may continue very earnest for a while; for so did it prove in this people, who, it seemes, stayed all night in the desert place watching for him, and are eagerly seeking him the day following. They are said to stand on the other side of the sea, though the de­sert near to Bethsaida, was on the same side with Capernaum, where Christ now was; because the nearest way to it was by sea, and the disciples had gone that way. 2. Such as follow Christ but for a wrong end, he will soone be weary of their com­pany, and they will lose it; for, so did it fare with these, Jesus was not there, but had slipped from a­mong them ere they were aware. 3. When Christ is away, it is the duty of such as respect him, to resolve to follow him on any tearmes; And even temporaries will not be put away with every repulse, but may seeme, for a time, to follow the faster; for, such is their practice here, they will go after and seek him, though they should leave their fami­lies and interests. 4. It is great folly and blind­nesse in men, to do at upon places wherein Christ hath gloriously manifested himself, when he is re­moved thence in the ordinary signes of his presence; for, so much doth their practice teach, they would not stay in that place, (though famous for a mi­racle and Christs presence,) when he is away, but do follow him. 5. When Christ is withdrawn, men will be at a losse where to finde him, and to know whither he is gone, if they consult with reason; for, so much do they finde, he is not there, and yet they cannot (when they have considered all cir­cumstances) discerne how, or whither he is gone. See Cant. 5.6. 6. Albeit Christ be not alwayes vi­sibly seene in the company of his disciples, yet it is safest seeking him where they are, for, so do they, with good successe. They saw him not go with his disciples, yet they came to Capernaum, seek­ing for Jesus, not onely because that was the place of his education, but because the disciples went thitherward, as it is like they knew when they went away. See Cant. 1.7, 8. 7. Such as have their heart and eye on Christ, resolving to follow him, his providence will serve them with means that they may follow him; for, they who resolve to follow, and had no boats, are within a while provided, as verse 23. And if he do so to hollow-hearted men, how much more to others? 8. In mentioning the place of the miracle, John takes notice that they did eat bread, after that the Lord had given thanks, to shew 1. That spiritual minds are much taken up with observation of spiritual things, even when greatest outward wonders are a working; for, he passeth the miracle in a word, but speaks more ful­ly of that refreshing and edifying thanksgiving. 2. Christs way of speaking to his Father, in pray­er and praise, was very ravishing, and did take deep impression upon spiritual observers, who were witnesses of it; Therefore, is it now so warmely remembred by John. 3. It is one great lesson in Christs schoole, to learn that the blessing of all en­joyments are in Gods hand, and to fall in love with prayer and praise, as the mean of drawing out that blessing, as it is needed; Therefore, also John remembers the thanksgiving or blessing, especially as the mean of drawing down the blessing on these few loaves. 4. Such as are due observers of Christs wonderful works, will have high and reverend thoughts of him; Therefore, John doth on this oc­casion name him the Lord. Doctrine 9. Such as are but temporaries, and hollow-hearted, may get through without difficulties, where Christs peculiar follow­ers will meet with stormes; he having more proofs of love to let out on them, and to them; for, they get through the sea easily, where the disciples were tempest beaten.

From verse 25. Learn, 1. Christ may condescend to be found even of hollow hearted men who fol­low him: That so he may witnesse that their per­dition is of themselves, and that he is willing to to reclaim them: And that he may give a publike testimony, how willing he is to receive sincere seek­ers, when he is so condescending to such as these; for, they found him on the other side of the sea, to wit, at Capernaum, as appeareth verse 24. with 59. For albeit Christ landed in the Countrey beside, where he wrought some cures, as is recorded in the parallel places, Matth. 14.34. &c. Mark 6.53. &c. yet he was entered the City before these men met with him. 2. Temporaries may have as much shew and outside, as these who are sincere; so that none are to be tried thereby, but men must distinguish be­twixt true piety and familiarity with Christ, and a shew or estimation of it; for, they make a great noise and fair shew, when they came to Christ. 3. Temporaries may give Christ very fair language and titles, it that will suffice him, and will not fail so to do it, so long as he doth not crosse their idols and designes; for, their compellation is Rab­bi. 4. Temporaries also may pretend to very great familiarity with Christ, and may think themselves very great in his Court, and homely with him; So much doth this familiar question about his com­ing there, import. They judged that the great work he had done for them, had made them of worth before him, and great men in his account. 5. What­ever be the flourishe and pretences of hollow-hearts, or their paines in following Christ; yet this doth [Page 99] witnesse their unsoundnesse, that they make no right use of him, when they have the opportunity, but do curiously and idely passe away their time; for, all they have to say, is, Rabbi, when camest thou hither? which seemeth to relate not onely to the time, but to the manner also of his coming. And albeit it give some hint, that they suspected he came in a miraculous way, yet they were but curious and idle in propounding the questions, as the sequel more fully cleareth.

Followeth the sermon it self, preached in the Sy­nagogue of Capernaum, verse 59. wherein, Christ points out the true bread of life unto them, and the excellencie, and way of partaking thereof, with se­veral other passages; upon which, several effects and consequents do follow. This Doctrine is held out by way of conference, because he is oft interrupted by their questions to him, or their grudgings and debates among themselves, upon which more of the Doctrine is brought forth.

I shall take up the parts thereof in this order, 1. Christ discovers and reproves their corrupt ends, in the pains they took, verse 26. and directs them to labour and take paines for better and more spirituall food, verse 27. 2. They seek direct on how to labour, and he points out faith in himself, as the way for attaining this spiritual food, verse 28, 29. 3. They require a signe, before they will be­leeve in him as a new teacher, seeing Moses (whose scholars they professe to be) had given them Manna in a miraculous way; verse 30, 31. and Christ, upon occasion of this, sets out the excellency of the bread offered by him, above Manna, verse 32, 33. 4. They professing a great desire after this bread so commend­ed, verse 34. He describes it more plainly to them, verse 35. Discovers their hypocrisie in their desires, verse 36. And sheweth that his Elect would not deal so with him, and should, accordingly, be well en­tertained and cared for, verse 37.—40. 5. They carp at his doctrine, and that he should so commend himself; whose base original they suppose they knew, verse 41, 42. And he cleareth whence their not be­leeving in him did flow, verse 43.—46. and commends himself to be the object of saving faith, and the bread of life, verse 47.48. farre more excellent then Man­na, verse 49, 50, 51, — shewing also in what re­spect he is this bread, even in his flesh, or by reason of his incarnation and suffering, verse — 51. 6. They understanding the last part of his doctrine carnally, verse 52. He doth more seriously inculcate the necessity, and advantage of eating his flesh, or closing with him as God incarnate and crucified, com­mending yet again this food above Manna, ver. 53,—58. Unto which is subjoyned, a designation of the place where he preached these things unto them, verse 59. 7. Some events and consequents are re­corded, which followed on this doctrine and confe­rence; Namely, That many of his disciples do yet carp at this doctrine, verse 60. and he reprehends their stumbling, verse 61. clears and vindicates his doctrine, verse 62, 63. and points out the true cause of their mistakes, verse 64, 65. And, that many of them made apostasie and defection from him, ver. 66. Upon occasion whereof, he confirmes his twelve Apo­stles, verse 67, 68, 69. and warns them of the un­soundnesse of one among themselves, verse 70, 71.

In the first place, Christ (in this verse) disco­vers them unto themselves, shewing that notwith­standing all their pains and insinuations with him, yet they were not streight in their ends; nor were they so much as affected with his glory shining in that miracle they had seene; but it was onely the filling of their own bellies that made them so earnest. Whence learn, 1. Christ is neither taken, not will be deceived with fairest shewes of pains, and much respect to him; but will see and discover unsoundnesse, when yet there is much outward appearance to the contrary: Therefore, notwith­standing their pains in following him, and their in­sinuations, verse 24. he knoweth, and, with­out being affected with what they did, declareth what they were. And his verdict is to be submit­ted unto. 2. Christ is so tender, even of hypo­crites, that he will not abruptly put them away, but will deal with them: And as their case must be told them before they can know it, so he will discover them unto themselves, and take pains up­on them, so long as they will stay with him, and heat; Therefore he doth not abandon them, though carnal, but answered them: and in great compassi­on discovers their case, that they may not deceive themselves. 3. Albeit it be a most needful thing, that men of double hearts be discovered to them­selves, that so way may be made for a cure: Yet it is a very hard task to convince hypocrites, and make them sensible of their condition; Considering that men are naturally blind; that their outward pains may make them appear somewhat in their own eyes; and, that most of such go on, till they be judicially blinded and given up to conceit: There­fore, is this doctrine begun with a double asseve­ration, Verily, verily, I say unto you, as pointing out the necessity of this doctrine, and withal, how difficult it is for such doctrine to have place. 4. Albeit painfulnesse be commendable, yet the true difference betwixt time-servers and sincere professors is not alwayes to be taken from their outward dili­gence. But they may be exceeding diligent, who yet are not welcome to Christ, but have a false heart lurking under it: And there may be much unsound­nesse under seeming forwardnesse, as casts it all down: for, here it is granted to them, ye seek me, and that with as much forwardnesse once and again, as could be, and yet they are but naught. See Psalme 78, 34, 35, 36, 37. Isa. 58, 1, 2. 5. Albeit Christ be displeased with the faults of hypocrites seek­ing [Page 100] of him; Yet he is so tender, that he will ap­prove even of their pains and endeavours, in so far as they are materially good in themselves, though they go about them sinfully: Therefore, he acknowledg­eth, ye seek me, and doth not condemne, but yeelds to that, as good in it selfe, if they had done it rightly. 6. Christ, in trying of men, looks not only to their diligence, that for matter it be aggreeable to his will; but chiefly to the ends and principles of men, and their manner of doing that which is right; for, he trieth them thus here, by pointing out wherefore, and for what cause they seek him. 7. As it is a rare thing to see men, who a [...]e naturally filled with selfe-love, free of by ends in seeking Christ; So to seek him because of outward advantages, which sometimes accompany him and his way, is the basest and lowest of by ends, and a practice which he exceedingly abhorres; for, this is their byasse here, ye seek me, not because ye saw the miracles, (of which; ver. 2. and 14) but because ye did eat of the loaves and were filled. To follow him only because of miracles, neglecting his doctrine, were bad enough; but this is yet worse, when only their own belly drew them, and they did not take up his scope in this miracle, which was, to hold forth that he was the true food of souls. 8. Mens hearts are so decei [...] ­ful, that when they seem to be most taken up with Christs glory in his working, yet they may in reality be only affected with attaining or expecting their own ends; for, though they seemed to be much taken up with the miracle, v. 14, 15. yet Christ declares, that they sought him, not because they saw the miracles, but because they did eat of the loaves. Albeit Christ con­descended to conferre bodily benefits upon them by his miracles; yet it was their fault not to see the glo­ry of his Godhead shining in them, nor to look on them as signes confirming his doctrine, that they might beleeve it, but that in the height of their applause, they should only minde their own belly.

In the next place; Christ, having thus reproved them, doth also direct them how to amend their fault, by employing their paines and care, chiefly about the spiritual good of their souls, and not about these perishing things. And this he presseth upon them, partly, from the consideration of the one and the other food; and partly, from his promise to give that spiritual food unto them, if they seek it sincere­ly; which he confirmeth, further, from his being authorized, furnished and manifested to be the Messi­ah, the Saviour and helper of lost sinners. Whence learn. 1. Christ doth not reprove the faults of men out of malicious splene; but he is so ready to cherish desires of seeking himself, that even when men are un­sound in seeking him, he reproves them, not to put them away, but to cure them, and make them sound; Therefore, doth he subjoyne this direction, and warme encouragement, to the former reproofe. 2. As un­soundnesse in seeking Christ is a disease that must be cured, otherwise it will draw on perdition; So even that is a disease which Christ is ready to cure, and hath medecine for; So much appeareth in this pains taken on these seekers. 3. Men will never employ themselves rightly in seeking Christ, till first their hearts be weaned from earthly things, and fall most in love with what concerns their souls eternal welfare; and till the things of the world cease to be their principal labour and end, and they cease to fol­low Christ and religion, for worldly ends and ad­vantages; for, so much is imported in this direction, Labour not for the meat which perisheth, but for that meat, &c. Which prohibition is not to be under­stood absolutely, as if it were simply unlawful to labour, or take pains about the things of the world, for that is contrary to Scripture rules, Gen. 3.19. 2 Thes. 3.10. 1 Tim. 5.8. And if the World were kept in it's own roome, it would prove no enemy to grace: But it is to be taken comparatively (as in the like phrase, Matth. 9.13.) that they should not only, or chiefly be taken up with the world, neglecting what is better, as all mankinde is since Adam fell from God to the creature; and, that they should not make the world their aime in seeking him, as they did. 4. Albeit men can merit no more by their works, then the beggers craving merits the almes; Yet men are not to ex­pect, that they will come to the enjoyment of spiritual things, with idlenesse, or wishes only; But they must be at pains for them, and such pains, as flesh and blood will finde it hard labour; for, saith he, labour not — but for that meat, &c. where he diverts their affections and eagernesse from off these earthly things, and sets them upon the right object. 5. It may help to wean our hearts from the world, when we consider that, however natural hearts feed upon the things of the world, and their soules imagine satisfaction in them; Yet, if they had the world at their will, they will get no more of it, but their bit meat, which the poorest may attain unto: Therefore, doth he com­prehend all earthly things under the name of meat, not only, because it was their meat they were now most taken up with; but to point out what was the most they might expect of the things of time, let them have what dreams they please; and, to suggest an argu­ment why they should not toile so much for that which could afford them so little. See, Eccles. 5.11. 6. It may also coole our affections to the world, when we consider, that, however men want not enough of toile, when they embrace the world for a portion, (for, they labour for this meat:) Yet, all they labour for, is but of a perishing nature, and perisheth in the use­ing, Matth. 15.17. It serves but to uphold a perish­ing life; and cannot prevent it's perishing at last, 1 Cor. 6.13. And, where souls get no better, and men do only and mainly labour for it, it will cause them perish eternally; for, this is another ground of dis­swasion, it is the meat which perisheth. 7. Christ doth here commend himselfe and his spiritual graces, to be laboured for, under the name of meat. 1. Be­cause now they were earnestly seeking for meat, there­fore he points out himselfe as excellent and better meat; [Page 101] Thus to the woman of Samaria, coming for water, he points out himselfe as living water, chap. 4.10. And so it teacheth, That whatsoever men seek in the creature, th [...]y will finde it more eminently and excel­lently in Christ, if they will come to him. 2. To shew the necessity sinners have of Christ, and his use­fulnesse to them; for, as meat is the mean of pre­serving life, so not only unrenewed sinners continue dead without him, but the souls of these who have any life, will be in peril of starving without him: and if they feed upon him, their souls shall live, and be re­freshed by him. 3. To shew his love, who, as meat is prepared for eating, by fire; so he was content to be rosted in the fire of Gods displeasure, that he might be fit food for starving and pining souls. 4. To shew the neare conjunction that must be betwixt Christ and them who reap spiritual benefit by him; for, as food must be eaten, and digested, and turned into our substance, before it can nourish, so must we apply Christ, and have him dwelling in us, before we draw forth of his refreshing vertue. Doctrine 8. It doth commend Christ, and may quicken our appetite and desire after him, that he is food which neither perisheth in using, nor diminisheth, how manysoever partake of it, and maketh them who partake thereof, to endure and be happy for ever: and therefore ought to be esteemed of above other food, as much as our souls are better then our bodies, and our eternal welfare to be preferred to our temporal life: for, it is another argument pressing this labour, he is that meat which endureth unto everlasting life, both in himselfe, and in his effects in believers. 9. Albeit, oft-times, such as labour most for earthly things, may starve and want, for all their pains; Yet it may encourage men to seek Christ, that none shall do it in vain, but how­ever he may see it fit to sharpen their appetite with delay, yet he will at last satisfie them; Therefore doth he quicken them yet more with a promise, that what they labour for, shall be given. 10. Christ is so li­beral and faithful in rewarding them who seek him, that even carnal hypocrites will not be refused, if they quit their unsoundnesse, and put him in the roome of the Idol they are seeking; for, on these tearmes, the promise is made, even to these whom he had reproved, to you. 11. Whatever pains men are bound to take, or do take in seeking Christ, yet all the reward they receive, is of free gift, and sinners seekers will see it to be so; for, he shall give it unto you, saith he. 12. As Christ is the true food of souls, so is he the giver thereof, and all of it must come through his hand; for, the Sonne of man shall give it, not only by giving himselfe to death, that he might purchase life, and become fit food, but by the actual application of himselfe, and his purchased benefits, to every hungry sinner. 13. Christs assinitie to us, and his being our kinsman, and of the same nature with us, is a pledge to them that seek him, that he will tenderly and faith­fully supply their necessities; Therefore doth he take the name of the Sonne of man in this promise, to shew that he whose delight was among the sons of men, Prov. 8.31. and delighted to designe himselfe often by this name, and he who took on our nature, and stouped to subject himselfe to our sinless infirmities, will be tender of them who come to him, and need him. 14. Christ is to be acknowledged to be he whom the Father hath authorized, and furnished to be the Saviour and Redeeme [...] of lost sinners, and the storehouse from whence they are to expect their spi­ritual good: And the Father hath made it unde­niably manifest that he is the true Messiah, who was to be expected; for, so is imported in this, him hath God the Father sealed. Whereby we are to understand, partly, that as King, give sealed warrants and com­missions to their Ministers of state, who are sent out or employed in great affairs. 1 King 21.8. Est. 3.12. and 8.8. So Christ is the Fathers great Ambassa­dour, authorized and sent out by him to this work; partly, that as a seal represents on waxe that which is engraven on it; So the Father hath communicate to him his divine essence and properties, and stamped and filled him with all divine perfections, for carrying on that work; having the fulnesse of the Godhead dwelling in him; all knowledge, to reveal his Fa­thers will, and direct his people; affection, to come down from heaven for sinners good, and to love them who abhorred him; the spirit without measure, to refresh, power, to sustain them, &c. And partly, that as a seal annexed to a commission is a publike evi­dence of the persons authority; So Christs endow­ments are visible mark [...]s whereby to know him, and the miracles wrought by him, and that voice from heaven, Matth. 3.17. and 17.5. with the accom­plishment of all the prophecies in him, were cleare evidences that he was the true Messiah, and of the Fathers installing him in that office. 15. Christs being thus sealed by the Father, is a sure pledge that seekers of him will obtain spiritual food from him; Therefore it is subjoyned as a reason of his giving this meat, for him hath the Father sealed, for we may assuredly gather, that the Father would not seale a com­mission, but to one who could be answerable; H [...]s fulnesse, being God, and sealed by God, doth assure us of great abundance and liberality in him; And, he who is the Sonne, will be faithful in his trust, since Moses the servant was so, Heb. 3.2, 3, 4, 5, 6.

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 [Page 100] [...] [Page 101] [...] [Page 102] 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 Ch [...]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 signifie [...]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.

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 for the space of fourtie years, and with excellent Manna from hea­ven, [Page 103] for which they cite Scripture. And thus they resolve, that either he shall satisfie their desires, in feeding them and filling their bellies, or they shall have some plausible pretext for forsaking him, as not being such a one as Moses was in their fathers dayes. From ver. 30. learn. 1. Albeit it behooved Christ to confirme his doctrine, at the first promulgation thereof, by miracles and signes; Yet men did sinne many waies in seeking of them; as these do here. And namely. 1. When men only tempt him in seeking them; not purposing to beleeve, how gloriously so ever he work, as the Pharisees did, Matth. 16.1. and here, they are rather seeking a quarrel, then edification. 2. When men do not first believe the Word, and then seek these as helps to confirme their faith, but they require signes to induce them to be­leeve, and would have sense satisfied, before they will act faith; for, they will have a signe, that they may see, and beleeve. 3. When men ungrately forget and sle [...]ght Christs former working, unlesse he work more as they desire; for, they undervalue all he hath done, unlesse he do more. 4. When men limit Christ, and are not content with any works, but what they pre­scribe and carve out to him to do; for, though they saw many miracles, ver. 2. yet their instanding in what Moses had done, in the next ver. sheweth that they would be pleased with nothing, but with filling their bellies in a miraculous way, without their pains. Now albeit signes are not now to be expected, Christs doctrine being already sufficiently confirmed; Yet this is a cleare Embleme of the carriage of misbe­leevers, who do not magnifie the Word, nor are wil­ling to close with Christ, but take pleasure in quarrel­ling his dealing, and do prescribe to him and limit him in his dealings, and seek to have their sense first satisfied, otherwise they will not beleeve Doctrine 2. Faith in Christ is not only a way whereof we are ignorant by nature, but a course we are very averse from when we know it, and a course that naturally we encline not to follow, unlesse we see signes and won­ders; for, when he hath directed them in this way of beleeving, ver. 29. now they shew their disaffection to it, and that nothing but signes will perswade them to it, what signe shewest thou then, that we may see, and believe thee, &c. 3. Let unsound men flatter Christ never so much for a time; yet their unsound­nesse will end in cavillations and quarrellings at last; for, albeit they were much affected with Christs work, v [...]r. 19. and seeme even now to give up themselves to be his schollars, yet now the m [...]at being out of their belly, and finding that they are not like to come speed in what they accounted their main errand, they fall a quarrelling. 4. Such as cannot endure the sharp edge of the Word, nor are profited by it, will soon under­value Christs working, and forget any impression it made upon them; for, they who cannot endure this his doctrine, do now make light account of the mira­cle they lately so much esteemed of. 5. Such as are taken up with earthly things and their own belly, will not only lightly esteem of Christs works, if they con­tribute not to their ends, but things spiritual and e­ternal will have little bulk in their eyes in compari­son of these; for, notwithstanding all they had seen, and that Christ even now had promised to do a greater work, in giving them the bread of life, yet say they what doest thou work? as thinking little of all that, since they get not their bellies filled.

From ver. 31. learn. 1. God hath extraordinary and miraculous wayes of supplying the wants of his own, when ordinary means faile; And the distresse of his people tends but to render his providence and care about them, the more remarkable; for, so much is pointed out in the history of the Manna, and in that testimony, (which they summarily cite from Psal. 78.23, 24, 25.) wherein it is recorded. 2. However hypocrites may mask themselves, and carry themselves plausibly for a time; yet they will not alwayes lu [...]k, but at last will bewray themselves, and their carnal dispositions and desires; for, while they insist only on this miracle in Moses time, neglecting other great works done by his Ministry, they declare that that challenge, ver. 36. was true, and that it was only me [...]t and the loaves they were seeking, however they even now pretended to more. 3. As men may have much knowledge of the Scripture, who are never a whit the nearer to close with Christ; so they who make not a right use of knowledge, are justly given up to abuse it, to their own destruction; for, here they have such knowledge, not only of the history, but of other Scrip­tures, spe [...]king of the Manna, as is a clear proof [...] of their parents instructing them, according to the law. Deut. 6.6, 7. and may shame the ignorance of men in times of greatest light; And yet they will not di­scerne nor embrace the spiritual things of Christ; yea, they employ their knowledge as a weapon to fight against him. 4. Christ, in the offer of his Gospel, hath not only to do with men who are so grosse and absurd, that on no tearmes they will close with him, but with the strong holds and reasonings of witty men, who will dare to rub affronts on him, and pretend much reason, yea and Scripture, for not embracing him; for, such are these here; they will not refuse to be­leeve on him, but upon some shew of reason and Scrip­ture, and if they leave him, they will so carry it, as if he should beare the blame, and not they, as being (in their account) inferiour to Moses. 5. It is a great sin of men, and a great injury d [...]ne to any of the faithful ser­vants of God, when they are cried up, to obscure and bear down Christ and his truth: And this is all the end for which wicked men do, at any time, commend any of them; for, such was their scope here, in com­mending Moses and what was done in his time, though unjustly, seeing it was not needful to feed them mira­culously now when they were in a fruitful land, and not in a barren wildernesse. So also, Joh. 4.12, 6. It is one fruit of the perverse and lustful disposi­tions of men, that they are never satisfied with things that are present, and will be ready to cry up a formerly despised mercy, that they may undervalue a present offer; for, this Manna was much loathed by their fathers when they had it, though now their children esteeme of it when it is gone, that so they may under­value Christs present offer:

Christ in answering to this question, doth not meddle with their asking of a signe, but as before he cleared the way of attaining this spiritual food, so here he takes occasion to set forth the excellency there­of, by comparing it with, and preferring it unto the Manna, whereof they boasted so much. The compa­rison is propounded in this ver. which may be di­versly understood, As, 1. That it was not Moses (of whom they gloried in opposition to him) who gave them, even that Manna; for it was the Father that gave it, upon Moses petition, who also doth now offer this true bread, and that of free grace, without any previous desire of theirs. This is a truth in it selfe, and sheweth, how Christ will debase them whom men do injustly cry up, to the prejudice of truth; But it doth not reach Christs full scope here. 2. That the Manna was not given from heaven, that is, from the celestial heaven, but only from the aire and clouds, which frequently in the Old Testament is called hea­ven. But Christ, this spiritual food, is given from the heaven of glory. Yet neither doth this exhaust the scope. Therefore. 3 I take the comparison to be institute betwixt the nature and effects of Manna, which was given by the ministry of Moses, and this food, given by the Father; That, however Manna was a Sacrament and type of Christ, and in that respect is called spiritual meat, 1 Cor. 10.3. Yet it was not bread from heaven, or true spiritual food, in effect and of it selfe; but only bodily food. But this is true bread from heaven, that is, real spiritual food, and the substance and truth of all these types pointing it out. Doctrine 1. It is not to any purpose to follow a contentious and quarreling people, in their endless de­bates with Christ, and about his doctrine; But the best way of dealing with them, is, constantly to hold out unto them their need of Christ, and that singular excellency that is in him; Therefore, Christ stands not to debate with them about signes, but goeth on to point the excellency of this food, and how needful it was for them, if they looked for life. 2. Unbeliefe is a disease ill to be cured, and it is no easie matter to draw men from doating on the external priviledges they have enjoyed, that they may learn to prize and esteeme of what is spiritual and more excellent; Therefore Christ, in pressing this doctrine, must use doubled asseverations, verily, verily, because they would account but little of his bare word in this matter. 3. There is no outward priviledge enjoyed of old, and which the Church wants under the Gos­pel, but it is all made up in Christ with advantage; for, here, better bread is daily offered then that of Manna was. 4. Christ is the truth and substance of all the types in the Old Testament. And parti­cularly, the type of Manna is fulfilled in him, in his Incarnation and coming in the world. In his Ori­ginal, he comes from a better heaven then that whence Manna came; He is but little, small and despised in the eyes of men, and yet is white and spotlesse, as Manna was, and of a sweeter taste to right discerners; and feeds and entertains a better life, then Manna did: He is alsufficient to feed all his people, (as Manna furnished all Israel) and is laid freely forth, to be gathered and received by all of them; as Man­na fell daily round about the camp; And, the weak­est beleever shall not come behinde with the strongest, in sharing in him, according as the Manna was equally divided. Therefore is he called the true bread from heaven, with relation to Manna as the type, 5. The holiest of Ministers do not conferre the thing signified in a Sacrament, nor is the outward element of the Sacrament, the thing signified by it, which feeds the soul; But God hath the giving of that in his own hand, and if he be not employed, men will get but the earthly part of the Sacrament: Therefore albeit Moses was a Minister in giving them Manna, which was the type and outward element, yet, saith he, Moses gave you not that bread from heaven, or the thing signified, but my Father giveth, &c. And thus he not only debaseth Manna in comparison of himselfe, but speaks the more meanly of it, in respect they look­ed not so much to the spiritual signification thereof, but only propounded it as an instance, to invite Christ to give the like carnal satisfaction to their bellies. 6. Such as stand in need of true spiritual food, have both the Father and the Sonne ready and engaged to give it unto them; for, whereas he had said, the Sonne of man shall give it unto you, ver. 27. now saith he, my Father giveth the true bread; Wherein he doth not only, as Mediatour, give the glory of all to his Father; but sheweth that the Fa­ther concurreth with him in this, and giveth it by his hand. 7. Even such as are, for present, but car­nall and unsound, are not secluded from the offer of Christ, but, upon right tearmes, may expect that he will be gifted to them; Therefore, saith he, even to these hearers, but my Father giveth you, &c. that is, by me maketh offer of it, to be embraced upon right tearms, and in the due order.

In this ver. the assertion concerning this true bread given by the Father, is repeated, and cleared and en­larged in a description thereof, which aggreeth not to Manna. Wherein, 1. It is declared, that this is the true bread of God, which comes down from hea­ven, to give life to lost and dead men, which Manna could not do. 2. This benefit is enlarged, that where­as any benefit Manna brought, was peculiar to Israel only, this is appointed to give life to all sorts of per­sons, as well as the Jewes. Whence learn, 1. Albeit not only Manna, but even our ordinary refreshments, [Page 105] are of God, and from him; Yet Christ is the bread of God by way of excellency, as being indeed divine food; and food for our better part, and food wherein God manifests his riches and fulnesse as God, and wherein he ought to be clearly seen: Therefore saith he, the bread of God is he, &c. or, he is divine bread, and bread which comes from God in a singu­lar way. And he speaks of this bread as a person ha­ving action, he cometh down, &c. because it is Christs person and benefits accompanying him, which, being applyed, do give life. 2. Benefits of God ought to be in esteem with us, according as they have much of God shining clearly in them, and in giving of them; which will commend spiritual benefits before temporal, and lesser benefits, coming more immediatly and sensibly from his hand, before greater favours, where­in that is not so visible; for, this is an argument to commend him as the true bread; for he is the bread of God. 3. All mankinde by nature is in a lost con­dition, lying spiritually dead, and being obnoxious to eternal death, without Christ; for this is the case of the world, that they need life. 4. Mans lost and dead condition is irremediable by himselfe, or any other mean under heaven; for, this life must come down from heaven. 5. Christ is the true bread and food, that not only preserves life, and keeps from eter­nal death, but doth put life and quickening even in the dead; And such as do partake of Christ, will live, and become lively in their motions and actions; for, this bread of God giveth life. 6. Christ (that he might become fit food to quicken dead souls, and might stoop to them who could not ascend to him) hath been pleased to come down from heaven to earth, unto sinners, Not in regard of his Godheads changing of place, seeing he fills heaven and earth, but in regard of state, in that he stooped to be incarnate, and did assume our nature on earth, by a personal union to himselfe; Nor yet that his humane nature was from heaven, but that the sanctification, manner of concep­tion, and personal union thereof unto the Godhead, was divine and from heaven, and wrought by the vertue and power of the holy Ghost: In these respects is this bread of God commended, that he cometh down from heaven, and giveth life 7. The spiritual bene­fits and refreshments of Christ are not proper to Israel only, but common to all Nations; And as the offer is made indifferently to all sorts of persons, where the Gospel cometh; So he is applyed to his own elect, of all Nations and ranks of persons; for, he giveth life unto the world, not to Israel only, but to his own of all sorts and conditions throughout the world, who in themselves dister nothing from the rest of the world till grace prevent them, and therefore they get the common name of the world.

Christs commending of this bread, produceth a ve­hement desire, and earnest petition for it; Albeit they had wickednesse enough to propound this desire by way of taunt, desiring him who made such faire offers, to give some real proofes of it; Yet it seems rather to slow from their ignorant and carnal dispo­sition, who hearing of such bread, and conceiving of it but carnally, they desire to partake of it constant­ly, as Israel did of the Manna. Whence learn. 1. The commendation of spiritual things may pro­duce strange motions, and desires and affections in men, who yet are but carnal; while as they have but carnal conceptions of things spiritual, and their desires are neither serious, nor constant, nor labo­rious; for, here, the former commendation pro­duceth very vehement desires, and strong insinuati­ons with Christ, calling him, Lord, that they may have their will, and yet the issue proves them to be but naught in all this. 2. As all men by nature are carnal, so their conceptions of things spiritual are but carnal, and their desires are agreeable to ther dispositi­ons; for, such was their conception and desire here; they are far from Christs purpose, and dream of no­thing but bodily refreshment in all this. 3. As mens lustful hearts are vehement and ardent upon their desired objects; So suddain changes, and when people on a suddain become vehement in desi [...]ing spiritual things, it gives just ground of suspition, that (at best) there is much of flesh in these desires; Seeing (what ever grace can do yet) such desires are not attained without much wrestling, and much sense of former negligence, and are, for most part, carried on against strong tides of opposition; for, their very instancy on a sudden, is a strong evidence that they conceived but carnally of the matter.

Christ returns an answer to this desire to ver. 41. Wherein. 1. He describes more plainly, what, and who this bread is, ver. 35. 2. He discovers their hypocrisie, and checks them that for not being that in reality, which here they pretend to in their desires, ver. 36. 3. He sheweth that his own Elect would not deale so with him, and should be well dealt with, ac­cording as was given him in Commission, ver. 37, 38, 39, 40.

In this ver. 1. Christ, upon occasion of their de­sire, doth declare what and who this bread of life is. He had told before the excellency thereof, and that he and his Father would give it to them who seek it sin­cerely; Now he brings out more of his minde, de­claring that he is the bread of life. 2. He doth again repeat and inculcate the way of partaking of this bread, which is by beleeving and coming to him, of which, See chap. 5.40. 3. He confirmes that he is the bread of life, and points out the excellency thereof, from an effect, which is, that the partakers of him, shall finde compleat refreshment in him, for the pre­serving and perpetuating of their spiritual life. Whence [Page 106] learn. 1. Christ is so tender of any desires after himselfe, that he will labour and take pains to make the best that can be, even of natural and carnal de­sires, and not cast them away at first, but labour to make them better, and set them right; Therefore doth he answer this carnal crew, and propound an object, to elevate their desires. 2. A right sight of Christ, and his commending of himselfe to sinners, is a special mean to make desires spiritual, and ele­vate them toward him; for, he points out and commends himselfe here, for that end. 3. Christ is not only the giver of that food which begets and en­tertains spiritual life, and which is most necessary, and should be most sweet to sinners: But he himselfe is the food of our souls also, who gave himselfe to death, that he might be prepared meat for us, who by his merit doth purchase life, and by his efficacy, being applied, doth dispense and entertaine that life; for, saith he, I am the bread of life, that is, who hath life in himselfe, and who merits, begets, maintains, and perfects life, in them who embrace and apply him. And he speaks of himselfe under the notion of bread, because it was bread which that carnal people was seeking. 4. The right way of feeding on Christ for the entertainment of spiritual life, and of finding him the bread of life, is, by faith to embrace and close with him, his person, offices, and offers, and exercise our faith on him daily; for, he is the bread of life to him that beleeveth. 5. To come to Christ, and to beleeve in him, are all one; And he that is made sensible of his distance from Christ, and of the excellency and fulnesse that is in him, and doth turn his course and eye toward him, and is still moving on toward him, is a beleever whatever he enjoy: for, he that cometh unto me, is explained by this, he that beleeveth on me. 6. Christs offers unto all and every one that cometh unto him, are not faire complements, but produce real satisfaction; As this promise subjoyned doth teach. 7. As all they who come not to Christ, will eternally pine away, under the want of all satisfacti­on; So they who embrace him, shall finde alsuf­ficiency in him for all wants, and that eternally; for, this bread satisfieth both hunger and thirst, as in Scrip­ture phrase bread is put for all bodily refreshment: And it is promised, he shall never hunger, and never thirst. Whereby we are to understand. 1. That they who embrace him, though they will long after more of him, yet they shall never again hunger after the husks of sinne, nor after satisfaction thereby to the lusts of the flesh. 2. Albeit there will be lustings and long­ings after these, even in them who have embraced Christ; Yet in so far as they have come to Christ, and are renewed, they will be rid of them. 3. They shall not any more pine under the destroying hunger of total want, though they will still have an hunger of wholesome appetite to prepare them for feeding, and have food at hand to supply and satisfie it. 4. This promise, of being delivered from hunger and thirst, is but begun to be accomplished here, and daily going on, and shall be perfected hereafter, when believers shall enjoy compleat and total satisfaction throughout all eternity.

In this ver. Christ doth sadly regrate, and dis­cover their hypocrisie, and that, notwithstanding all their faire pretences, ver. 34. yet, they were but wil­ful despisers of him; in that, however they had not only seen him, but were convinced what he was, ver. 14. yet, they would not beleeve. And this he de­clares to be the more odious, that he had told them of it before, and yet they had not amended it. Whence learn. 1. When Christ is manifesting himselfe, by his Word or working, unto a people, then his eye is upon them, marking how they profit; So much doth he intimate unto them here. See, Ezek. 33.31. 2. Christ will not be deceived with faire shewes in a people, but can discover a rotten and perverse heart, under plausible pretences and professions; for, where­as they seemed to be so earnest, ver. 34. that there needed no more but to discover and offer that bread unto them, and they would embrace it; he sheweth that it was far otherwise, and that it was not igno­rance, or want of opportunity, but perversenesse, that kept them back. 3. It is no wonder that Christ be much greeved with, and have many sad complaints of unfruitful and hypocritical hearers; considering their deceitful hypocrisie, the great injury they do to him, by sleighting of him, and, that they deprive them­selves of so sweet advantages by him; Therefore doth he, who knew them well enough, and what a sweet offer of life they sleighted, break out in this sad rebuke, the manner whereof sheweth that it came from a grieved spirit. 4. As men may come a great length in conviction and knowledge, who yet do not beleeve; So whatever they attain by hearing, Christ will ac­count it all nothing, if they come not to close with him by faith; without which, neither is he honoured, nor do they reap profit; for, Christ grants they had seen him, and yet that avails not, since they beleeve not. 5. The more conviction and light men have in the matters of Christ and the Gospel, their unbeliefe is the more odious; for, thus doth he aggreage their sinne, ye also have seen me, and beleeve not. See Joh. 12.37. and 15, 22, 24. 6. It doth also aggravate the sinne of unbeliefe, and prove the unsoundnesse of men, that they have been often told of their fault, and yet do not amend it; for, this addes unto the challenge, that he had told them of it before, But I said unto you, &c. And albeit we finde it not directly mentioned before, yet we are not to doubt of it, since he asserts that he had said it, and we finde it insinuate, ver. 26. where he tells them they followed him for carnal ends, even after conviction, ver. 14. 7. So long as sinners are not ashamed to continue in their courses of unbeliefe, and sleighting of Christ, Ministers should not weary to tell them of it, over and over again; for, so much doth Christs example teach, who having reproved this fault, doth not faile to inculcate it again.

Christ, having thus pointed out their obstina­cy in unbelief, doth (to verse 41.) comfort him­self, and strengthen the weak, who might stumble at the unbelief of so many, by ascending up to the fountain of faith and conversion; assuring himself that the Elect would come unto him, and promi­sing all tender usage and welcome to them; which he confirmes by reading over his Commission unto them. And by this means also, he layeth before them their sad case, and that their practice said much to it, that they did not belong unto him; Yet so as he doth not terrifie, but warmly invite any who had a minde to come to him. In this verse, 1. He comforts himself, that, misbeleeve who would, yet, undoubtedly all these that were given unto him, would come unto him. 2. He assureth all these who come, of tender and warme acceptance. Whence learn, 1. Albeit many who sleight Christs call, may yet be elect, and at last embrace him; And albeit we cannot certainly con­clude the Reprobation of any in this life, by any mark in them, if it be not found that they have sinned unto death; Yet to reject Christ after con­viction, is an evidence of a reprobate condition, and such as continue in it, have sad cause of fear, lest they be indeed Reprobates: And whatever be Christs purpose toward any, yet it is a special mean to terrifie sinners from their refusing of Christ, to afright them with Reprobation: for, so doth Christ here deale with these unbeleevers, pointing out unto them what their way might portend of them. 2. However Christ and his servants have oft-times cause to complain of the small fruit of their labours; yet this is matter of comfort, that all the Elect will, in due time, be brought in; for, so doth Christ comfort himself here. See Rom. 11.7. 3. Albeit the offer of the Gospel be made generally to all, to all who hear it: Yet the speci­all purpose of God for good is toward some onely, and not others; for, there are who are given by the Father, and not others. 4. It is the great dig­nity and happinesse of the Elect, that they are from eternity given to Christ in the Covenant of Redem­ption, as the reward of his sufferings, to come to him in due time: And that they are given to him in trust, to be accountable and forth-coming for them; for, so is here declared, that there are whom the Father giveth him. Wherein is imported, that they were the Fathers first, not onely by vertue of his general right in all creatures, Psal. 24.1. but by particular Election; and that being the Fa­thers, they are given to Christ, both from eternity, to be redeemed by him, and as the reward of his sufferings; And in time, to be drawn to him, and therefore both the Father giveth them, in the pre­sent time, and, hath given, them of before, verse 39. See John 17.6. Isa. 53.10. Psal. 22.30. 5. As these who are thus given unto Christ, are many, how many soever reject him; So they are high in his esteeme, and as much as if all were gi­ven unto him: Therefore are they called All that the Father giveth, not onely to shew their number, but the word in the Original is more emphatick, and importeth as much as, all things, to shew, that, indeed they are his all, and that he accounts of them as much as, and above all things be­side And thus the expression is more clearly, Eph. 1.10. 6. The Elect, and such as are given to Christ, may, for a time, be, and really by na­ture are, as farre away and estranged from him, as any other; for, they are given, and yet are to come to him. This may make them thankful, humble, and charitable, when they are converted. 7. Such as are elected and given to Christ, will certainly, in due time, come to him; Their being given from eternity produceth their being given and com­ing in time, for God is faithful, who will not fru­strate Christ of what he hath purchased, and the power that draweth them, is invincible and irresi­stible: Therefore saith he, all that the Father gi­veth me, shall come to me. 8. Conversion, and com­ing unto Christ, is not a cause, nor is the fore­sight thereof antecedent to Election, but it is onely a fruit following thereupon; for, such is the order here, they are given by the Father, and upon that, their coming necessarily followeth. See Acts 13 48. 9. It is not mens moral changes, nor their follow­ing external ordinances, that proves them given to Christ, but their coming to him, and closing with, and embracing of himself, as Mediatour; for, so are we taught here, They who are given, come to me saith he. 10. Such as really come to Christ, and embrace him, have not onely the present comfort of communion with him; but are warranted from this to gather their eternal election, and that they have been given over to Christ, and committed to his charge and care; Therefore is their coming put as an effect and evidence of their being given. 11. Such as are come to Christ, have warrant to expect wel­come and warme entertainment, whatever they have been before; for, so much doth the promise sub­joyned, teach, which is made to all without ex­ception. See Jer. 3.1. And particular notice and care is taken of every one, as if there were no moe; And therefore, albeit the former speech was gene­rall, all that the Father giveth, yet the promise is more particular, him that cometh, &c. 12. Such as come to Christ, are put into a state of much fami­liarity, and comfort, and may expect more from him then can be well conceived or expressed; for, albeit this promise be expressed onely in a negative, I will not cast him out, yet it imports much more of his warme entertainment; and namely, that they are taken into his family; are brought neare him by reconciliation and friendship; have all their con­ditions respected by him; enjoy much of his pre­sence, have him to be accountable for them, and to make all their lots, by his gracious providence, tend to their good. All things shall be theirs (and not they slaves to their idols) and Christ to the advan­tage; Nothing shall discommend their person to him; Their condition shall plead rather for pity, [Page 108] then wrath; Wants shall not render them unaccep­table, but rather a conceit of fulnesse; Under af­flictions, and in performing duties, he shall be un­dertaker, to work all their works in them and for them; And all of them shall finde the doore kept open, till they be entered in glory, without the reach of all their enemies, where they shall feede on the light of his countenance, shall follow and en­joy him, and be made like unto him. All this and much more is imported in this promise. 13. It is the great comfort of such as come unto Christ, that as their allowances are rich, so their state is safe and secure; And whatever their fears, mistaks, or quar­rellings, may be; yet they shall never be again de­prived of that happy condition; for, so much is ex­pressed in this promise, I will not cast him out, that is, they are taken into that sweet estate, not to be cast out or rejected again. Saints do indeed oft­times complaine of casting off, but they are the words of sense, and not of faith; They may seeme to be cast off, when really it is not so; They may lose degrees of fellowship for a time, but cannot be deprived of it totally, and for ever; They can­not be secluded from his favour and love, and an interest in him, though sometime they may be de­prived of some effects and manifestations, and fruits thereof; They may be deprived for a time of what contributes to their welbeing, but not of what is necessary for their being in grace; Yea, he will not permit them to cast out themselves, Jer. 32, 40.14. Christs promises to these who come to him, are very sure, and such as (whatever doubts or je­lousies they may have, yet) he would have them on no tearmes to question, especially in what concerns his purpose not to reject them finally or totally; Therefore doth he so vehemently assert this, I will in no wise cast him out, where the doubled nega­tives, in the Original, serve to make the assertion strong, and to carry their faith over all their doubts and feares.

Christ confirmes this promise, of entertaining them who come to him, by shewing the end of his Incarnation and coming into the world, and by rehearsing a part of his Commission unto them. He declareth in general, verse 38. that his errand into the world, is, to do his Fathers will who sent him, and not his own. Which is not to be under­stood that, as God, he hath a different and con­trary will to the Fathers, (though as man, he hath a distinct and subordinate will to his) but the mean­ing is, he came not to do his own will onely (as the Jewes alleadged of him) but the Fathers also, and that in this work, he was the Fathers Com­missioner, sent to do what he had entrusted to him, and not, as the Jewes gave out, 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 [Page 109] 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 in Christ in men, is, to see and know him spiritu­ally; to have him revealed unto them, and to get open eyes that they may see and contemplate him, till they see beauty in him, which may allure them to renounce themselves and flee to him, and till they see fulnesse and alsufficiency, to answer all their doubts: for, they see (or, contemplate) the Sonne, who beleeve on him. 5. It is covenanted betwixt the Father and the Sonne, that beleevers shall (beside his tender dealing and care within time) be made partakers of everlasting life; for, it is explained that not to lose them, verse 39. is, that they may have everlasting life. 6. For the fur­ther assuring of beleevers of their eternal happinesse, it is also covenanted, that they shall have this life in present possession, in the earnest and first fruits thereof; for, they have everlasting life, even here, and before their raising up. 7. Christ, having gi­ven an earnest-penny of salvation, will not suffer it to be lost by any difficulty or impediment in the way; but will carry beleevers through all difficulties, till he destroy death and the grave, and raise up their very dust, that in body and soul they may partake of that blisse, and that he may make it ma­nifest that death and rotting in the grave doth not make void his interest, nor cause his affection to cease: Therefore it is added, and I will raise him up at the last day. 8. Albeit beleevers are not all of one growth or size, but some are weak, and some strong; some little children, some young men, and some fathers; Yet all of them, without exception, have right to the benefits conferred by Christ, and the weak, as well as the strong, are under his care and charge; Yea, and may expect the more ten­der usage from him who carrieth the lambs in his bosome, &c. Isa. 40.11. Therefore is the charg [...] and promise universal, that every one which beleeveth on him may have everlasting life.

[Page 110]Followeth their bad use of this sweet doctrine. The clearer Christ speaks, they discover the more of their disposition, and testifie their discontent of spirit, by murmuring. They passe over all that Christ had said beside, and do carp only at what he had said in direct answer to their desire, ver. 34. wherein he asserts him­selfe to be that bread of life, ver. 35. which he had said did come down from heaven, ver. 33. This they carp at, that he, whom they supposed they knew to be but the Sonne of Joseph and Mary, should speak so great things of himselfe. Wherein they not only bewray their ignorance of his divine nature, and miraculous conception, but their grosse errour, in alleadging that he was the Sonne of Joseph. From ver. 41. learn. 1. Men may pretend to much affection and estimation of Christ, who yet will prove but inconstant, seeing they proceed not on solide grounds; for, they who cryed him up, ver. 14, 15. do now vilipend him, and carp that he should commend himselfe. 2. Such as do not get good of Christ and the Gospel, nor do em­brace him when he is offered, will certainly grow worse; The powerful Gospel will bring out their heart, and their unsoundnesse will draw on more unstreightnesse; for, so fared it with them who sought and heard Christ for a wrong end, the longer and the more they heare, they grow the worse. 3. It is no strange thing to see corrupt men, not only not embrace saving do­ctrine, but that they murmure and fret against it, and spit out their gall against the messengers thereof, either secretly or openly; for, such is the entertainment Christ and his doctrine gets, The Jewes (as they were who followed and heard him) murmured at him, or, secretly muttered against what he said. 4. Such as turn carpers and secret grudgers at the doctrine of Christ, do not only prove their present unsoundnesse, but are on the way to further and more horrid apo­stacy; for, so doth the sequel prove in these, this was the beginning of a breach betwixt him and them, which came at length to a greater height. The high­est degrees of apostacy would not be digested at first by many, but murmurings, grudgings, and mistakes, do by little and little habituate them unto it. 5. Such as carp at Christs doctrine, and deny unto him the glory of his excellency, in his person and offices, do not only wrong him, but ingrately despise their own great mercy; for, this point which they murmured at; that he is the bread which came down from heaven, doth not only set forth his glory, but was most sweet and comfortable to lost sinners, as holding out his rich offer, and his gracious condescendence and love, that he would stoop and come down, to give life and re­freshment to them. 6. Though Christ had spoken much more then this, and that which concerned them very nearly, yet they take notice of no more but this one word. We may conceive the reasons to be. 1. This having displeased them, it casts down all the test; as oft times one word, crossing carnal hearts, will irritate their corruptions, to reject all they heare, were it never so useful and inoffensive, Jer. 26.3, 6. with 9. 2. It may be conceived, that, however they understood, and did resent the hard newes that were in­sinuate against them, ver. 37. yet, they will not quar­rel upon that, but upon a more plausible ground: To shew, how subtile unfriends to Christ are, that can mask their discontent with fairest colours, and not discover the bottome of their hearts. Or. 3. It may be conceived, that not only passion because of what Christ said, but their own conceit of themselves, hin­dred them from taking up that sentence indirectly hinted at, and therefore Christ doth inculcate it again, ver. 44, 45. And so it teacheth, That, men who are puffed up with a conceit of themselves, will not readily take with a reproofe or discovery of their condition, especially if it be done but indirectly, and not held forth in expresse tearmes. Doctrine. 7. When en­quiry is made, it will be found, that it is not Christs doctrine, but mens own corruptions and mistakes, that cause them to stumble; for, if they understood his meaning to be, that his very body descended from hea­ven (as their following reasoning doth import they did) this was but their own fancy; for, he speaks of his Godhead and of the manner of his conception. And to deny his divinity and miraculous conception, was but their own ignorance of the Scriptures, Isa. 7.14. and 9.6.

From ver. 42. learn. 1. Sinnes of progeniters may bring posterity very low, and put even the posterity of Kings into a mean condition; for, Joseph, the supposed father of Christ, and his mother, were both of the blood royal of the Kings of Judah, and yet they lived in a poor condition, which occasioneth this men­tioning of them with contempt. 2. It pleased our Lord not only to stoop and become man, but to be born of base and mean parentage; That so he might accomplish prophecies, Isa. 11.1. and 53.1. That he might shew, that his Kingdome is not of this world; might sanctifie a mean condition to his own, and by his poverty make many rich, 2 Cor. 8.9. And, that, in Gods righteous judgement, reprobates might stumble at him; for, so was it with him here, his supposed father, and his mother, were in no great account at this time. 3. It is the disposition and plague of hypocrites and belly-gods, that they stum­ble at Christs outward base estate, and do not see his true and spiritual glory shining through that vaile; for, such were they who see not the mystery of his In­carnation, nor the glory of his Godhead, but do stum­ble on this, Is not this Jesus the Sonne of Joseph whose father and mother we know. 4. It is a great engine of Satan, to oppose Christ and his truth, by raising and spreading untruths, to bear him and it down; for, this was a grand cause of their stumbling, that they falsly supposed him to be the Sonne of Joseph, which did obscure the glory of his miraculous conception and birth. Thus also did Satan labour to bear him down by a general reproach cast upon his countrey, Joh. 1.46. and 7.52. Thus did he endeavour to obscure his resurrection, Matth. 28.13, 14, 15. And it is no wonder to see Christ and his truth suffer prejudice, by hereditary misreports and calumnies in all ages. 5. Much outward familiarity with Christ and his servants, will readily breed contempt of him in carnal hearts; for, their knowing of him, his mother, and supposed father, makes them sleight him, notwith­standing his miracles, is not this Jesus, whose father and mother we know? 6. Corrupt and blinded rea­son in men, is a great enemy to God, and their own [Page 111] souls, while it musters up things, partly false, and partly true in their own kinde, to oppose against super­natural truth, and to drive men from embracing of Christ; for, they please themselves in their reason­ings against Christs assertions, partly, alledging false principles, that he was the Sonne of Joseph, and nothing but a meer man, and partly, measuring his miraculous conception by their principles of reason, whence they reason it to be absurd that he should say, I came down from heaven. Men had need to subject their reason­ings to divine revelation in the things of God, lest they wrong him and themselves both.

Christ, in his reply, doth not (as was also marked on ver. 32.) enter to debate with them, or refute their ignorant Sophistry; But 1. He sheweth, that the root and true cause of their unbeliefe was not in his doctrine, nor from any just ground of exception they had against it, but from somewhat in themselves, to ver. 47. 2. He repeats and inculcates the former do­ctrine that life is to be had only through faith in him, and [...]hat he is the true bread of life, and cleareth yet more distinctly, in what respect he is the true bread and spiritual food, to ver. 52.

In these verses. 1. Christ sheweth that he took notice of their murmuring, and doth disswade them from it, as having given no just cause thereof by his doctrine, ver. 43. 2. He confirmeth this, by point­ing at the root of their unbeliefe and murmuring, even their natural impotency and aversenesse from him, which also is the condition of all men, till such time as divine power be interposed to draw them, and then all who are drawen, come, and Christ under­takes to be accountable for such. And by this way of preaching, Christ would draw them from their idle debates, and would terrifie them, by letting them see that their unbeliefe proved they were lying, still in nature, and that God had yet wrought no change upon them, but had lest them to themselves; And withal he would let them see their losse, who by not embracing him, were secluded from his care.

From ver. 43. learn. 1 Christ knowes and takes notice of most secret murmurings, and mutterings and repineings against God, his Word, or Servants, were they never so closly or handsomely conveighed; for, albeit, it seemes, they spake not out these things, but whispered them among themselves, as the text hath it, and the word in the Original imports; yet Christ knoweth it, and tells them of it. 2. Murmurings, and repining against God, and divine truth, upon what­soever pretence, are displeasing to Christ, as being a causlesse distemper, reflecting injuriously upon God; Therefore doth he prohibite it as a thing displeasing to him, Murmure not among your selves.

From ver. 44. learn. 1. What ever be the pre­tences of murmures against Christ and his truth; yet the true cause thereof is in themselves, and not in him nor in it; Therefore doth he lead them from that carping at his doctrine, to see their own natural disposition, which bred such a distemper. 2. Men, by rejecting Christ, and murmuring at his offers, do bewray so much of their own corrupt dispositions, and that they are so far left to themselves by God, as might be matter of horrour unto them, if their eyes were o­pen; for, this is the scope of this doctrine here, to let them see, not only that they are corrupt, but that God hath not wrought on them as he doth on these who are his elect, as ver. 37. that so he may let them see, what sad things their condition spake to them. And Christ doth often recurre to this with these con­tentious Jewes, not to make them sit down upon this as an excuse (which is not); But partly, to shew, that, however the Lords purposes concerning men be hid and secret; yet, by their own carriage they may bring out strange evidences of it, and (however the re­probation of any particular person, cannot be certainly known by any meer man, so long as the person is within time, yet) mens perverse carriage doth prove a repro­bate disposition for present, and being preserved in, is a black mark of their deplorable state. And partly, to shew that Christ will not take an affront at the hand of any, but as they who love him, shall finde that they were first beloved of him; so they who reject him, and persevere in it, will finde (to their eternal confusion) that he did give them up to their own hearts, to walk in these wayes, in punishing whereof he will manifest the glory of his justice. 3. Albeit it be the duty of all who hear the Gospel, to embrace Christ; and albeit it be justly commanded, to discover our inability, and as a mean which God maketh use of to work thereby upon his own: Yet no man hath naturally any li­berty or power to receive Christ, or come in faith to him; But every man by nature, (whatever his in­clination, education, or moral vertues, be) hath lost all power to do any spiritual good by Adams fall, and remains dead in sinne; for, no man can come to me, saith he, to wit, of himselfe, as is after cleared. 4. This natural impotency in man cannot be cured by meer moral swasion, or holding out of the offer of Christ in the Gospel; But with this, there must be a po­werful and effectual work of God, in changing and renewing of mens nature, infusing of the habits of grace and faith, quickening them from their deadnesse, and exciting of these graces which he infuseth, and effectually inclining their heart and minde to embrace Christ, and close with him, and adhere to him; for, this is the only remedy of mans impotency, that the Father draw him. To ascribe unto God no more but moral swasion in this work, is to allow him no more hand in good, then Satan hath in evil; and conse­quently, to ascribe unto man as much praise of doing good, as he is reproveable for evil. And it ascribes unto man the glory of making himselfe to differ from [Page 112] another, who had the same offer with him, but would not be perswaded. See 1 Cor. 4.7. 5. Divine pow­er, in curing and recovering of lost men, hath not only to do with impotency, but with aversenesse, with a corrupt will, strongly inclined to evil, and with corruptions, which will resist and oppose him in his working; for, so much doth this drawing import 6. The powerful grace of God is invincible, and will effectuate his purpose over all impediments. He will not only bear down the resistance and opposition that corruptions make, but he, who is Lord of the will, will sweetly incline, and powerfully allure it, and make the man most willing to come to Christ; for, if none can come, except the Father draw him, then certainly they whom he draweth, do come, and so Christs promise subjoyned, and the following verse do clear. 7. This drawing is ascribed to the Father which hath sent Christ, not secluding the rest of the persons, seeing every work of God which relateth to the creatures, is common to the whole blessed Trinitie, and Christ hath an hand in this same work, ver. 46. with Matth. 11.27. See Joh 12.32. Nor yet is this expression only used to shew, that the Father is first in order of working this work, as he is first in order of subsistence. But it points out further. 1. That the father, who entred in a Covenant with the Sonne, and sent him into the world to obey his will; and performe these duties he had voluntarily undertaken, is in a special manner obliged, by vertue of that paction, to bring unto his Sonne the promised seed and reward of his sufferings. 2. It serveth to shew, that, however he be a righte­ous God, and will have justice satisfied, for the sinnes committed even by his elect; Yet, as the Sonne did voluntarily submit to that dispensation, to pay the price, though he was also the party offended: So the Father doth also so love them, as he drawes them to Christ, that his justice may be satisfied in him, and that his love toward them may let forth it selfe in comfortable and sensible effects. And this will teach us, so to magnifie the tendernesse of the Medi­atour, as not to entertain wrong thoughts of the Fa­ther. Doctrine. 8. The great misery of these who are not wrought upon to come to Christ, is clearly to be seen and read in the warme useage they meet with, who embrace him; Therefore doth Christ hold out his undertaking for them who are brought to him, that he may let these murmurers see their great losse. 9. Time will certainly come to an end, and all per­fection and contentment which men imagine in the things of it, will have a period; for, dayes do, at last, come to the last day. 10. Whatever believers finde in Christ within time, yet their eyes are chiefly fixed upon eternity, and upon the expectation of set­tled happinesse there; Therefore do they need to have a promise concerning the last day so often re­peated unto them. 11. Such as are brought to Christ by the Father, he will never abandon them till he have raised them up at the last day, and presented them blamelesse and compleat before the Father, that they may forever be with him; for, saith he, and I will raise him up at the last day.

Christ doth confirme his assertion, concerning the Fathers drawing, from the prophecies of the Old Testament which speak of the dayes of the Gospel; Wherein it is foretold, that all the Elect, and confede­rates in the Spirit, shall be taught of God to embrace Christ offered in the Gospel, Isa. 54.13. Jer. 31.33, 34. Whence he inferreth, that every one who is thus taught, doth come and embrace him. This teaching is not to be understood as secluding a teach­ing Ministry under the Gospel; for, the very text includes hearing and learning; and this interpre­tation should not only rub an imputation upon Christ and his Apostles practice, who in these very times of the Gospel, did preach, and appoint a Ministry, and ordained Ministers; and who did continue teaching and exhorting, when yet they acknowledge this promise to be accomplished, 1 Joh. 2.20, 21, 27, 28. 1 Thes. 4.9, 10. but it should strike also against all private mutual edification, as well as publick teach­ing: which yet the decriers of a Ministry will not allow; Yea, they intrude themselves as Preachers, that they may cry down Preaching and a Ministry. But the meaning is, that God, in, and by the mean [...], should teach them, that however means be necessary, yet it is not they, but the Spirits teaching, that pre­vailes with them; and, that under the Gospel, this teaching should be more general and conspicuous. Doctrine 1. It is by the Scriptures, that all contro­versies and debates, in matters of Religion, must be decided; Therefore, doth he remit the proofe of his assertion to what, is written in the Prophets. 2. Not only Christs outward condition and practice, but his doctrine, are in all things aggreeable to the doctrine and predictions of the Old Testament, con­cerning the Messiah, and what should be fulfilled in his wayes; Therefore doth he cite the Prophets, as foretelling the same things of the dayes of the Messiah, which he now asserts. And he who was truth it selfe, doth condescend to confirme his doctrine thus. 3. Gods way of drawing in sinners to Christ, as it consists not in bare moral swasion, so neither is it a working upon men as insensible stocks or irrational creatures, but he deales with them in a rational way, and by his efficacious teaching, doth cure the blind­nesse of their minde, and open and encline their hearts; for, his drawing, ver. 44. is by this teaching, they shall be taught of God, to wit; in the use of means, yet so, as they finde God in them, as is before explain­ed. 4. It is the priviledge of all the Elect, that, in their own measure, they are taught by God; and how small soever their knowledge be, yet they are taught what is necessary for bringing them to Christ, and made wise unto salvation, for, the promise is universal, as to them, they shall be all taught of God. [Page 113] See 1 Joh. 2.13. And Christ doth cite it with the copulative, and, whereby it is joined in the Prophets with the other promised mercies, to lead us to the study of the rich and many mercies that do accompany it, and are given with it. 5. Such as are taught by God in the use of means, will not only get an ear to hear, but will not rest on that, till they get an heart to un­derstand and learn by their hearing; for, they who are taught of God, are every man that hath heard, and hath learned of the Father. 6. Gods teaching of his people doth not only illuminate the minde, or give the power of beleeving, but doth also give the act and exercise of faith, and certainly bring them to Christ; for, every man that hath heard and learned, cometh unto me. 7. No light, nor illumination of the minde, nor any other change, will prove a man taught of God, unlesse he be convinced of his own misery, and of Christs mercy, and brought to close with him, and daily to come unto him, and practice this lesson of coming; for, this is the evidence of a man that hath heard and learned, he cometh unto me.

In this ver. Christ clears the former testimony, and inference from it, by shewing that Gods teaching doth not import that men must first see God, and be taught of the Father apart, and without him; For not only is the Father invisible to the eye of our body (which is also true of the Sonne and Spirit, save in so far as the Sonne of God was incarnate, and made manifest in the flesh) but there is also no immediate sight of the minde, or knowledge of the Father, in his essence, will, or wayes about saving of sinners, but what Christ the Sonne hath; And therefore all o­thers must be taught, not immediately by the Father, but mediately in and by him. And Christs scope in this, is, not only to cleare the mistake that might arise, but to make way for returning to his former doctrine; by leading them to himselfe, in whom, and by whom alone, they could expect any thing the Father pro­miseth. Doctrine 1. Men in hearing and studying sublime and divine truths, have need of much caution and warinesse, that their carnal and shallow concep­tions and imaginations do not beget mistakes and er­rours about them, and withdraw them from the simplicity of what is revealed; Therefore doth Christ finde it needful to prevent mistakes about this myste­ry. 2. Gods condescending to stoop to sinners should be entertained with due reverence, and should not hide from us that distance that is betwixt his Ma­jesty and our basenesse, nor hinder us to keep at due distance with him; Therefore, having spoken of his condescending to teach us, he guards that, by exalting the Father, and shewing that there is no immediate seeing or knowing of him. Hence it is that even that sweet name, the Lord they God, is declared to be a glorious and fearful Name, Deut. 28.58. 3. Not only is the Father invisible, but he doth not reveal himselfe, or his will concerning the sal­vation of sinners, immediately unto men; or, as Christ seeth and knoweth him and it; but is an incomprehensible God, a light which no man can approach unto, 1 Tim. 6 16. for, saith he, not that any man hath seen the Father, to wit, immediately, or without Christ, and as Christ seeth him, as is after cleared. For albeit he did familiarly converse with, and reveale himselfe more immediately to some in respect of others, and particularly to Moses, Exod. 33.11. Numb. 12.8. Yet any bodily sight he got, was but of his back parts, Exod. 33.23. and but the similitude of the Lord, Numb. 12.8. or some external signe of his glorious presence with him, and not a sight of his essence, which only Christ doth imme­diately see and comprehend. And what he got reveal­ed of God, by his speaking with him mouth to mouth, and face to face, it was only through and by Christ, (who is the revealer of the Father,) and far short of that knowledge and sight, and of the way of it, which Christ hath. See on Joh. 1.18. 4. Christ is of the Father another way then either Angels, or men, or Saints; to wit, neither by creation, nor regeneration or adoption, but by unspeakable generation proper to himselfe; Therefore it is ascribed to him in a sin­gular way, that he is of God. 5. This way of being of the Father, makes it Christs priviledge to be sin­gularly and immediately acquainted with him, and to be the teacher and revealer of the Father, to all that know him; for, he which is of God, he hath seen the Father, and this cleares that it is by him men are taught of God, ver. 45. See Matth. 11.27.

Christ having digressed this far (being interrupted with their murmuring) to shew the cause of their distemper; He returnes now to inculcate and presse the former doctrine, taking occasion from the former ver. wherein he hath spoken of his immediate know­ledge and seeing of the Father. And first, he gravely asserts and seals the truth of that doctrine which points out salvation to beleevers in him. Whence learn. 1. Christs immediate acquaintance with the Father, is forth-coming for beleevers good; Therefore, unto that doctrine, ver. 46. is this subjoyned, for their comfort. 2. Such as do know and take up Christ rightly, will see great cause of trusting him, and closing with him; So much also doth the dependance of this on the former ver. import, that they who take him up to be one who immediately seeth the Father, will finde ground to credite this doctrine, whatever they thought of it before. 3. This repetition, and pressing this doctrine doth hold out how necessary these truths are. 1. That men be taken up with their own salvation, and the way of attaining it, as being the mean to drive away many idle and needlesse janglings; Therefore doth he wave the answer to their sophistry, and direct them how they may attaine everlasting [Page 114] life. 2. It is necessary that men study much that eternal life is to be had only in and by Christ, and will certainly be attained so: This he again repeats here. 3. It is necessary, that all false wayes to heaven be cryed down, and that men look on faith as the only and sure way of taking hold of Christ, and of getting life in him; for, to such is the promise againe re­peated. 4. Men should also study that this offer of life, is indefinite, and it will be undoubtedly granted to all who shall or will beleeve: for, it is indefinite, he that beleeveth, be what he will, or be they never so many. 5. It is also to be seriously studied, that beleevers have eternal life in some respects, even here, to wit, in Christ, and by faith, in the earnest penny and first fruits; for, he that beleeveth, hath ever­lasting life. Doctrine 4. The confirmation of this doctrine, by a double asseveration, teacheth. 1. Men are by nature so addicted to the covenant of works, and so loath to be stripped of their own worth and righteousnesse, that they are hardly perswaded that faith in Christ is the way to life, and very unwilling to embrace and rest in it; for, this asseveration im­ports, that there is a controversie in this matter, 2. Corrupt reason will never end this controversie, but we must take us to Christs word alone, to satisfie us; Therefore he useth no dispute, but asserteth it on his truth and word. 3. This truth (however controverted) is most certain, and without all controversie; for, it is verily, verily, true. 4. It is most needful, and profitable, that sinners beleeve and close with this truth, and make use of it; Therefore doth he in­culcate and assert it. 5. Christ alloweth such as be­leeve in him, to be very confident and perswaded of his accepting of them, and of their eternal happinesse; Therefore doth he strongly assert that verily, verily, they have everlasting life.

Next, Christ repeats his former doctrine, and con­firmes the former assertion, by shewing that he is the bread of life. See ver. 35. Doctrine. 1. Men by nature are soul-starved, pineing away under the want of souls food, and not only so, but they are so dead, that they know or feele it not; for, that he is the bread of life; imports not only this their pineing condition, but their being dead under it. Otherwise, if they truely felt it, it were a signe of a good condi­tion, to be sensible of their worst estate. 2. Christ is unto the needy soul all that it can need. He is, by way of excellency, the food of souls, which quickens them when they are dead, and refresheth them, and preserveth the life which he giveth; for, saith he I am that bread of life. 3. This excellent vertue in Christ, to give and preserve life, is ground of confi­dence to a beleever, that by closing with him, he shall have everlasting life; Therefore is this subjoyned as a confirmation of the former assertion, in ver. 47.

Thirdly, Christ illustrates this quickening vertue of this bread, by comparing it again with Manna, which was but weak, and could not preserve their fa­thers from death, ver. 49. whereas this bread, which came down from heaven, doth deliver and preserve them from death who eat of it, ver. 50. This that is said of Manna, that the fathers, who eat thereof, are dead, may be understood two wayes, and in both re­spects, the opposition will stand firme betwixt it and this bread. 1. That though Manna was excellent and pure food, yet it could not so much as save their fathers from bodily death, but this saves the soul from spiritual death, is a remedy against bodily death, and a preservative both of soul and body against everlasting death. 2. That though their fathers did eat Manna, as it was spiritual meat, 1 Cor. 10.3. and a Sacra­ment pointing out Christ, yet many of them perished eternally; but the partaker of this bread, is sure of everlasting life. Doctrine 1. A special way to finde out the excellency of Christ, is, to compare him with what seems to have any excellency in it, and then [...] how far he out-shines [...]; for, to this end is he again compared with Manna. See Phil. 3.7. 2. What­ever it be that would came in compe [...] with Christ, in the matter of worth, is not only infinitely inferiour to him, but should be [...]losed as a thing of naught; Therefore, albeit Manna in it selfe was an excellent gift of God, yet when they do [...]ed so much upon it, Christ findes it necessary to vilifie i [...] thus. 3. It may lessen our estimation of any outward thing, when we consider that it cannot so much as perpetuate it selfe with us, or us with it, and far more, that it cannot prove a remedy against perdition; for, thus doth he abase Manna, your fathers did eat Manna in the wil­dernesse, and are dead. 4. Unbeleevers do partake only of the outward part of the Sacraments, and that is so far from saving them, that their abuse thereof, tends to their perdition; for, thus also did they eat Manna, as it was a Sacrament, and are dead. 5. It doth set forth the excellency of our true spiritual food, that it cometh down from heaven, far above the clouds whence Manna came; and so is divine food, pro­claiming Gods love and condescendence to lost man; for, This is the bread which cometh down from heaven. 6. Christs coming down from heaven, and offering himselfe in the Gospel, is a sufficient invitation, and ground for hungry sinners, to come and feed upon him; for, it cometh down from heaven, that a man may eat thereof. 7. Christ is such spiritual food, as will prove a remedy and preservative against death, both spiritual and eternal, and so swalloweth up any bitternesse that is in bodily death, for, this bread cometh from hea­ven, that a man may eat thereof, and not die.

In this verse, 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna. And speaking of himself in the first person, (whereas verse 50. he had spoken of him­self under the name of bread, in the third person) he declareth that he is that living bread, the par­taker whereof shall live eternally in blisse with him. 2. He brings out yet more of his minde concern­ing this true food, by shewing in what respect he is this food; to wit, by reason of his incarnation, and taking on our flesh or nature, and by his gi­ving of this a ransome for sin, whence flowes the purchase and application of life to his own of all Nations. So that the sense of this is not, that his flesh, eaten in a carnal way, by the mouth of the body, is this living bread, nor yet that his humanity separate from his Godhead gives life; for both these conceits are afterward refuted. But the meaning is, that Christs Incarnation, and taking on our na­ture as our kinsman, is a 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.

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.

Followeth Christs answer to this; Wherein he doth not alter his words, but presseth more and more the necessity of beleeving on him, and clo­sing with him as crucified, under the tearmes of eating his flesh and drinking his blood. And 1. He presseth it from their danger if they do it not, ver. 53. 2. He encourageth to it, by shewing the ad­vantage thereof, verse 54. 3. He proves the real ad­vantage of feeding on him, verse 55, 56, 57. 4. He concludes this Sermon with a recapitulation of some­what said before concerning the excellency and use­fulnesse of this bread, verse 58. Unto which the E­vangelist subjoynes a designation of the place where Christ preached these things, verse 59.

In this verse he presseth the necessity of feeding on him, from the consideration of their danger who neglect it; which is, that wanting this souls food, they can have no spiritual life in them, but are dead in their sins. Whence learn, 1. Ministers must not change nor alter their doctrine because of mens humours; But let people quarrel as they will, they must presse it the more that it is opposed; for, Christ repeats the same doctrine in the same tearms, notwithstanding their discontent. 2. Christ is not a­shamed of his stooping to take on our infirmities for our good; Therefore doth he designe himself the Sonne of man, not onely to clear that his Incar­nation was the way to make himself ours, and that we may expect good from him who is of our own nature, but to shew that he thought no shame of it, however they in disdaine called him this man, or, this one, verse 5 [...]. 3. There is a daily spiri­tual feeding upon Christ by faith, necessary to sal­vation, as men must eat daily for preservation of life; for, this is it which Christ presseth here in this Chapter and not (as some dreame) a Sacra­mental eating of his body, far lesse, an eating of his flesh in a corporal manner in the Sacrament; for, 1. The Sacramental eating was not yet insti­tuted and appointed, and therefore could not be here inculcate. 2. This eating is so necessary to salvation and life, as none can have life without it, and all live who get it, verse 54. But neither of these can be said of Sacramental eating; For, be­fore it was institute, they who were saved went to heaven without it; Yea, and after it was in­stitute, many (and particularly children) have gone, and go to heaven, without it; and all are not saved who partake of it. Doctrine 4. Men will never feed on Christ for salvation in ear­nest, unlesse they look upon it as a matter of life and death; Therefore doth Christ so presse it up­on them, and that with a Verily, verily. 5. It is the application of whole Christ, as incarnate, and in his sufferings, that brings life. And Christ, be­ing applied, will prove compleat nourishment: Therefore, having spoken before onely of his flesh, now he addes his blood, they must eate his flesh and drink his blood: to shew, that they must ap­ply him wholly, and that he will be compleat nou­rishment. 6. Such as do not make spiritual appli­cation of, nor feed upon Christ crucified, have no spiritual life or communion with God, but conti­nue dead in their sins, and shall not partake of e­ternal life; for, except ye eate the flesh of the Sonne of man, and drink his blood, ye have no life in you, they are already dead irrecoverably, unlesse they make use of this remedy.

Christ having thus terrified them, doth now al­lure them to feed on him, by shewing the advan­tage of doing it, to wit, that they shall have eter­nal life in the bud, and shall be raised up at the last day, fully to enjoy it. Whence learn, 1. When Christ sheweth himself terrible, and threatens us with danger, it is, but to fit us for the promise, and stir us up to make his offers welcome; There­fore doth he subjoyne this sweet encouragement to the former sad certification. 2. The sincere appli­cation of Christ brings life; And though such as apply him, do yet finde a body of death in them­selves, yet they are passed from death to life, and do enjoy a begun sight of God, and heaven in part: for, whose eateth my flesh, and drinketh my blood, hath eternal life, even here. 3. Such as do partake of this begun life, will not be satisfied with any thing they finde within time, till they come to full fruition; And Christ will raise them up, to enjoy the perfection of it, at the last day: Therefore it is added, and I will raise him up at the last day. 4. Such as close with Christ, he will not onely per­forme the promises which they are actually belee­ving and expecting; but will do great things for them, when they are not sensible, nor able to co­operate: So much is imported in that he will raise him up, when his dust is little sensible; nor can be a­ctive in that matter.

To confirme the certainty of this encourage­ment, he subjoynes severall arguments, which both prove the assertion, and are so many Mo­tives to excite them to feed upon him. And 4. He brings a proofe that feeders on him have life from the excellency of this food, that it is not counterfeit but reall food, able to conferre and maintaine life. Whence Learn, 1. Albeit men do need bodily refreshments, and (when they do not feed on Christ) will not want their own content­ment; Yet all these, in comparison of Christ, are but vaine and empty; They are but deceitfull meat, meat that perisheth, the best of them are but husks, and afford but shaddowes of that sweet­nesse, refreshment, strength, and life, which he gives: So much doth this expression, meat indeed, &c. Import, that albeit, besides bodily refresh­ments, and the lawfull contentment men may have in their outward enjoyments, they will also be putting other things in Christs roome; yet all these are not indeed what they seeme to be; when compared with him. 2. Whatever shaddow of ex­cellency or contentment men finde in the crea­tures, the reality thereof is to be found in Christ, and him onely; For, whatever they thought of meat and drink, all that, and much better, is to be found here, My flesh is meat indeed, and my blood is drink indeed. 3. This sweetnesse and ex­cellency in Christ, should allure needy soules to feed upon him; And Christs commending him­selfe for that end, sheweth how well they are al­lowed so to do; Therefore doth he bring in this commendation, as a reason and encouragement to them to come, and an assurance that they shall finde life; for my flesh is meat indeed, &c.

A second motive to feed on him, and reason to prove that feeders have life, is taken from the uni­nion that is betwixt Christ and feeders on him; That as meat is turned into the eaters substance, so they and Christ become one, and upon feeding, there followeth a mutual inhabitation. Whence learn, 1. Union with Christ doth produce in souls a life, be­gun in grace here, and to be perfected in glory; for, Christ brings this indwelling, as an argument to prove that feeders have life. 2. Albeit such as do but taste of Christ and his goodnesse, may spit out again what they have tasted; yet true feeders will abide in him, by constant dependance, and uniting themselves to him, that they may have life, and feeding will make up this union; for, he that eat­eth my flesh, and drinketh my blood, dwelleth in me, feeding draweth him to abide more and more in Christ, and it makes up this union on the feed­ers part. 3. As the true feeder is united to Christ, and abides in him, so Christ also doth abide in him, by constant influence and quickening vertue, to make him live, and so the inhabitation is mutual; for, he dwelleth in me, and I in him.

A third reason proving that feeders have life, and that life flowes from union with Christ, is ta­ken from Christs union with his Father, and his being sent by him to do the office of a Mediatour. Wherein he declareth, that as the Father hath sent him to be a Mediator and soul-feeder to beleevers, and as the Father who sent him, liveth of himself, and he (the se­cond person) liveth by the Father, so they who feed on him, shall live by him. Of this doctrine see, in part, on chap. 5.26. Doctrine 1. It is a truth to be much pressed, and wherein we have need to be well rooted, that life and spiritual well-being is to [Page 118] be had onely in Christ embraced by faith, both as purchaser and appliar; Therefore is this again in­culcate, he that eateth me, shall live by me. 2. Christ is such a fountain of vertue and life, that even the dead may expect life by closing with him; for, life, or, to live by him, is promised to feeders. 3. Such is a beleevers interest in Christ, that whatever Christ hath, shall be forthcoming for him, as he needs it; for, so doth the argument run, that as he li­veth, so they shall live. See John 14.19. 4. The Fathers sending of Christ into the world, to be the Redeemer and Saviour of his people, is a sure pledge that feeders on him shall live; seeing he will not frustrate the Fathers end, but will do the work he is sent about; Therefore is this used as an argu­ment, the Father hath sent me, &c. 5. As the Fa­ther hath a fountain of life in himself, and the Son hath the same life communicate to him, with his essence, from the Father, and this dwelleth in the man Christ, by the personal union; so this life of the Father and Christ is a pledge that beleevers shall live; for, as the living Father hath sent me, and I live by the Father: so, he that eateth me, even he shall live by me. Beleevers life must be sure, for which there is such a pledge, and that fulnesse of the Godhead, and life, that dwels in the man Christ, cannot but put life, and preserve life, in all that close with him. Yea, Christs living by the Father is not onely a pledge of our life, but our life holds also some proportion or similitude to his: For as he hath life communicate by eternal generation, so by regeneration we are made partakers of the divine na­ture, 2 Pet. 1.4. to wit, in respect of qualities; as he subsists in his life, as man, by vertue of the personal union with the Godhead; so, do we live by vertue of the mystical inhabitation, or union with God, by his Spirit: And, as he as man had a created life here, and now lives gloriously at the Fathers right hand; so by the gracious operation of Gods Spirit, we shall be made conforme to Christ, and partake of the same life for kinde. 6. Albeit in our application of Christ, we must begin at his crosse and death; yet his whole person is forthcom­ing to make beleevers live; Therefore, in place of his flesh and blood, he speaks generally, he shall live by me, pointing at his whole person.

In the conclusion of this discourse, 1. Christ repeateth his former doctrine, pointing out his ex­cellency as bread of life, from his divine original; his excellency above Manna; and the effects of feed­ing on him. 2. John designes the place where Christ preached his Sermon, which was their Synagogue at Capernaum, or the place where they of that City did assemble (as the word signifieth) for reading the Law, and ordinary moral worship. This ere­cting of Synagogues in the several places of the Land, hath beene of old appointed by God for the peoples edification, albeit they behoved to performe ceremonial worship in the Temple at Jerusalem. See Act. 15.21. with Psal. 74.8. And the desig­nation of the place is recorded here, to shew that at this Christ closed his sermon, and that what is after recorded, was onely occasionall, and upon their removall, or after they were gone thence.

From verse 58. Learn, 1. The blinde and cor­rupt hearts of men are not easily brought to close with saving truths, but either they do reject them, or do soone forget and let them slip; So much doth this inculcating of the commendation of this heavenly bread, import. 2. It is absolutely necessa­ry, that men do not halt nor hesitate in the mat­ter of closing with Christ, and feeding upon him; but that over all impediments, they take up their need of him, and make use of him accordingly; Therefore it is so much born upon them, again and again. 3. Ministers must not be weary to presse ill learned truths, but their inculcating them is one mean to make them be received: for, there­fore doth Christ tell the same things over again. 4. One main impediment unto the successe of truth, is mens natural inclination to their old errours and principles, and their unwillingnesse to quit them; for, so is here imported, that Moses and the Manna which came from heaven, did so stick with them, that they could dreame of nothing so excel­lent; and therefore he takes pains to refute this. 5. Christ being known in his true excellency and worth, both in respect of his Original, and the be­nefits which are conferred by him, will be found farre above any thing men doat on, and richly a­ble to make them happy; Therefore is he held out here as come down from heaven, and making men to live for ever, neither of which could be said of Manna, as hath already been cleared.

From verse 59. Learn, 1. When the Lord brings a Nation into visible Covenant with himself, it is his will, that care be had to keep up his worship, and to spread the knowledge of his name in all the corners of the Land; for, to this end did their many Synagogues tend. 2. It is the duty of Christs servants, to take hold of all occasions within the compasse of their calling, to publish truth, and work upon souls: for, therefore did Christ teach in the Synagogue of Capernaum, that he might take occasion to speak to many when they conveened there. 3. However men disrelish Christs doctrine, yet it is truth, and so innocent and harmlesse, that it needs not seek a corner, but may be avowed; There­fore he went publickly to the Synagogue with it. See Matth. 26.55. John 18.20. 4. Christ takes no­tice of places where he hath preached, and what means he sends to such and such places; that as hereby he testifieth his respects, so their conviction may be greater, if they bring not forth answerable [Page 119] fruits; therefore is it recorded that this was done in Capernaum, where he often taught, but with small fruit, Matth. 11.23.

Unto the end of the chap. we have the events and consequents that followed on this Sermon. And the first is, that they carp at his doctrine and can­not digest it, ver. 60. and he doth vindicate and clear what he had said, ver. 61, 62, 63, 64, 65.

In this ver. their hard censure of this doctrine of Christ is recorded; They declare it to be intolera­ble, blasphemous, and so absurd, that none could hear it. And this is recorded to be the practice, even of many of his disciples, whereby we are not to under­stand the twelve Apostles, who yet stay with him, ver. 67. nor yet is it to be understood of these seventy disciples, who were all Teachers, Luk. 10.1. But it was such as had given up their names to him, to fol­low him and learn of him. And so this Sermon stum­bled not only the common multitude at Capernaum, or these who followed him over the sea, for loaves: but even many of his ordinary followers mistook it. Doctrine 1. When Christ hath taken most pains to inculcate and clear saving and necessary truths, yet or­dinarily the most part will never make them welcome; f [...]r, they were many, who stumbled, to wit, in compa­ssion of th [...]se to whom his doctrine was savoury. 2. Professions of visible interest in Christ will not [...] [...]ove found to the end, but the most part of such professours will sooner or later, when their trial and tentation comes, stumble at him, his way and truth, for, many of his disciples did here miscarry. 3. Carnal hearts, as they do not understand, so they cannot digest the spiritual truths of Christ; And their corrupt disposition disrelishing the Word, is a main stumbling block unto them; for, this was the cause of their miscarriage here. They said, this is a hard saying, or, intolerable. It was not so indeed, but as they understood and took it carnally, and the blame was not in the doctrine, but in their corrupt taste, which made what was sweet, bitter to them. 4. Carnal men, and such as get no good of hearing, are in peril to grow still the longer the worse, and at last impatient of hearing at all; for, they who mur­mured and strave before, come now to this, who can hear it? 5. Corrupt men do measure all others by themselves, and their pride and selfe-love makes them imagine, that Christ and his truth can relish no better with any, then it doth with them; Therefore say they, who can hear it? thinking none could like it, more then they, wherein they were far mistaken, ver. 68.

Followeth Christs answer to their murmuring, which seems to have been spoken after they were now come out of the Synagogue. In it, he reprehends their stumbling, ver. 61. cleares his doctrine, ver. 62, 63. and points out the true cause of all their mi­stakes, ver. 64, 65. In this ver. it is recorded that Christ perfectly knew and took notice of their mur­muring, and doth challenge and reprove their unjust and causelesse stumbling. Whence learn, 1. It is Christs prerogative to know most secret things in him­selfe; neither needing sight nor information, nor yet any divine revelation extrinsecal to his person, such as the Prophets had, but by vertue of the union of his humane nature to the Godhead, his humane nature by revelation from the Godhead, is made to know what is needful, though it be not made omni­scient of it selfe; for, Jesus knew in himselfe, when they had gone aside, and discoursed upon this matter apart from him. 2. Christ makes use of this his knowledge, to take notice what his followers are doing, and what fruits follow upon his doctrine and preach­ing to them, as here we see. 3. Christ doth take no­tice of, and is offended with the corrupt affections of men, and the secret out-breakings thereof, how secretly however they be conveighed; Therefore doth he [...]e prove that which he know in himselfe they were gui [...]ty of. 4. Stumbling, and being offended at C [...]sts doctrine and dispensations, whether by the w [...]k [...] malicious, is a great impediment to the successe of the Gospel, and a great fault in men; Therefore doth he reprove that they were offended, or scandalized, and stumbled. 5. Murmuring, and repining, or qua­reling, at that which Christ saith or doth, is a sad evidence of stumbling, and of hazard of falling; Therefore from their murmuring, he gathers their be­ing offended. 6. When Christs followers and di­sciples do stumble and take offence, the fault is the greater; Therefore saith he to his disciples, doth this offend you? God hath taken most pains on them, they have professed the contrary, and their stumbling give [...]h more offence, and therefore is the more odious. 7. Albeit many stumble at the doctrine of Christ, some at the doctrine of the crosse, others at the depth of his decrees, some at the strict doctrine of holinesse and renouncing our own righteousnesse, and some at the simplicity of the doctrine of the Gospel; yet there is no just ground of offence in any of these: And in particular, it is a causelesse and sinful stumbling, when men offend at the sweet doctrine of closing with, and feeding upon Christ: Therefore saith he, with indignation, doth this offend you? to wit, my doctrine, and in particular, this sweet and easie doctrine, former­ly taught.

In this and the following ver. Christ doth cleare his doctrine, at which they stumbled so much. And first, whereas they stumbled that he, who appeared so much in outward basenesse, should say he came down from heaven, ver. 41, 42. He declareth, that his ascension into heaven should prove the truth of that, to their conviction and shame. And this also helps to cleare their mistake about eating of his flesh. It doth not necessarily inferre that they should be wit­nesses of his ascension, but that he should indeed ascend, and that the truth and certainty of this should shame them for their base thoughts of him likewise, while it is said, he shall ascend up where he was before, it is not to be understood, as it his Godhead did change place, and leave heaven at his incarnation; for, however he stooped, in respect of state, to appeare on earth in our nature, ye [...] he is still in heaven, Joh. 3.13. Nor is it the meaning, that his humane nature did descend from heaven, seeing in respect of that he ascended. But the meaning is, that the ascension of his humane nature, by local change of place, should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh; And both these two are spoken of the whole person, in respect of the personal union, though they be verified but in the one or other nature. Further, it is to be marked, that Christs ascension doth prove his Godhead, and that he came down from heaven; to wit, not simply, for Enoch and Elijah did ascend to heaven, who yet were not there before; but in regard that he did arise and ascend by his own power, Job. 2.19. and 10.18. Psal. 68 18. Joh. 20.17. Doctrine 1. Albeit men will not for present beleeve the excel­lency and glory of Christ; yet it will be discovered, and they may see it to their conviction and shame, either in mercy or in judgement; for, so doth he intimate, that they should see their folly, when they see the Sonne of man ascend up. See Joh. 8.28. Luk. 12.22, 67, 69. 2. Christs ascending into heaven is a clear proofe of his Godhead, and that he descended from heaven in his incarnation; Therefore, doth he confirme the one by the other. See Rom. 1.4. Eph. 4.8, 9. 3. Christs ascension into heaven, in his hu­mane nature, is a sufficient refutation of all carnal conceptions of partaking of Christ, or of eating his flesh: Therefore also doth he bring in this when they stumbled at eating of his flesh, to shew that his ascension into heaven might refute all such con­ceits.

In the next place, Christ cleares that which chiefly offended them, concerning his flesh and the quicken­ing power, and the eating thereof. This he cleares in two assertions. 1. It is the Spirit that quickeneth, the flesh profiteth nothing. This may be understood as a clearing of what he said concerning the eating of his flesh, that it was not a carnal fleshly eating of him that could profit anything, but it is a spiritual eating of him by faith, that bringeth that quickening and life of which he hath spoken. But it seemeth rather to clear what he had said concerning the quickening po­wer of his flesh and humane nature, and by Spirit, and flesh we are to understand here his divine and hu­mane nature, as Rom. 1.3, 4. 1 Pet. 3.18. And so the meaning is, that however much had been spoken of life to be given by partaking of his flesh, yet this is not to be understood of his flesh considered by it selfe and without his Godhead, as they conceived him to be a meer man: but all the quickening vertue that is ascribed to his flesh, or humane nature, doth flow from his Godhead to which it is united, And this also doth condemne their conceit of bodily eating his flesh, seeing a Spirit, without which the flesh pro­fiteth nothing, cannot be eaten. 2. The second assertion is, the words that I speak unto you, they are spirit, and they are life. Wherein Christ directly re­futes their stumbling at what he spake of eating his flesh, which they understood in a carnal sense; of eating with the mouth of the body. He declares that these words are not to be taken in a carnal grosse sense, but in a spiritual way, and being so taken, and Christ spiritually laid hold upon, the doctrine will not be found hard, but very refreshful, and to contain that which brings life to the weary soul. And so the Spirit, is taken for what is spiritual, Job. 3.16. Doctrine 1. Albeit Christs flesh and humane nature was quick­ned in it selfe, and have quickening vertue to merit, communicate, and preserve life in beleevers; Yet the Godhead is the fountain from which all this floweth, and that which giveth merit and efficacy to all his sufferings and obedience; for, it is the Spirit that quickeneth. 2. Such as do not look on Christs flesh, as the flesh and blood of the Sonne of God, nor do lay hold on him by faith as God incarnate, that they may attain life: But do look on him as meer man, or as one whose flesh is to be eaten in a bodily man­ner; They will never finde that quickening vertue in and from him, which he declares to be in him­selfe; for, the flesh profiteth nothing, to wit, in this respect. It is true, as God incarnate, his flesh is the very price of life, the first receptacle of our spiritual life, and (being laid hold on by faith) the conduit to conveigh life to us. But being considered as a meer man, and his flesh to be eaten bodily (as the Capernaits did) in that respect it profiteth nothing; for, no meer man can give life, nor merit it to lost sinners, and outward bodily feeding cannot be refreshment nor food to souls. 3. Scripture is the best Com­mentary to it selfe, in regard what is spoken more darkly in one place, is cleared in another; for, so doth Christ expound the words he spake. 4. What Christ hath formerly spoken of eating his flesh, is to be un­derstood spiritually, of eating by faith, and not of bodily eating; for, so doth Christ declare; The [Page 121] words that I speak unto you, they are Spirit. 5. None but they who understand Christs words spiritually, will finde them lively in operation; for, being Spirit, or taken spiritually, then they are life, and then only. 6. The doctrine of the Gospel, pointing out salvation by faith in Christ crucified for sinners, is b [...]th Spirit and life. It is a doctrine of a spiritual na­ture, the instrument and mean whereby the Spirit worketh and communicates himselfe, Gal. 3.2. and tends to make us spiritual. And by it is life revealed, offered, conferred, and carried on to perfection, by the Spirit; for, thus it is commended, his words, they are Spirit, and they are life. See, Rom. 8.2. 2 Cor. 3.6.

Christ, having cleared his doctrine, doth point out the true cause of their ignorance and mistakes, and of their stumblings at his doctrine; to wit, their un­beliefe; (which because it was a peremptory censure, therefore John brings the ground of it from the depth of Christs divine fore knowledge,) ver. 64. and with­all, he brings to their remembrance what he had said, ver. 44. intimating he had spoken it with an eye to their corrupt dispositions, and to let them see that it was nothing in him, but want of grace in them, that made this distance and stumbling.

From ver. 64. learn, 1. Who ever they be that stumble at Christs word as unsavoury, the true cause thereof is in themselves, wha [...]ever they pretend; Therefore doth Christ retort that imputation cast upon his Word, ver. 60. as flowing from the distem­per of their own heart. 2. Such as do not understand Christs doctrine spiritually, nor do finde it spirit and life in operation, they have their own unbeliefe to blame for it; Therefore doth he assigne that as the cause of all their distemper, there are of you that beleeve not. This darkens the understanding, and deads the heart also. See Heb. 4.2, 3. 3. Christ would have his servants very tender and careful, that in discovering of faults among hearers, they do not dis­courage any who are innocent, nor any who have a desire to be healed: So much doth his own practice teach, in that though they were many who were wrong here, yet he propounds the reproofe very gently, there are some of you, &c. not only to intimate that some were free, but to guard against the deterring of all, by a general rebuke. 4. Christs reproofes, and ad­monitions from his Word, should be looked upon as flowing from good grounds and certain knowledge, beyond any that the creature hath, or can attain un­to; Therefore doth John vindicate this seeming hard censure of Christs, from the imputation of rash­nesse; by shewing, that Jesus knew from the begin­ning, &c. 5. As all unbeleevers are in a dangerous condition; So traitours, and enemies to Christ and his doctrine under pretence of friendship, are among the first and worst of unbeleevers; Therefore albeit Judas was an unbeleever also, yet he is set his alone here Jesus knew who they were who beleeved not, and who should betra [...] him 6. As there are many of these who do heare the Gospel, who neither do nor will beleeve on Christ, and some who will turne treacherous enemies; So Christ is not surprized thereby, but doth perfectly foreknow what men will prove; for, he knew from the beginning all this as being God, to whom all things are known from everlasting. 7. As there may be, and of-times are, very corrupt men in Christs company, and among the visible socie­ties of his people; So it is his will that men be ad­mitted to continue therein, so long as they professe external subjection, without making enquiry into their spiritual estate: Therefore Christ, when he judgeth th [...]se men, giveth a reason of it from his di­vine knowledge, to warn all meer creatures, that they presume not to prie into these secrets: And albeit he knew them well enough, yet he never rejected them, till first they bewrayed themselves.

From ver. 63. learn, 1. Christ hath very grave and important reasons for what he saith, though we oft-times do not see them; So much doth he make known concerning his former doctrine, though they had little considered it, He said, Therefore said I unto you, &c. 2 Albeit hearers be oft-times so stupid and blinded with selfe-love, that they never lay doctrine to heart, unlesse it be said, Thou art the man, (as we see even in David.) Yet it is the duty of all so to hear, as they make particular application of what is heard, for, so much doth Christ point at, while he tells that what he spake in general, was with an eye to them. 3. It is a truth to be much and frequently studied, that men are naturally impotent of themselves to come to Christ, and that they have rather cause to mourn under the sense of this, when they close not with Christs doctrine, then to quarrel him: Therefore doth Christ repeat this doctrine over again. 4. Such as do not fl [...]e to Christ, and embrace him in the sense of their misery, are a ready prey for all evil courses; Therefore doth Christ lead them up to this, as the cause of all their distempers. 5. Such as get power and strength to come to Christ, do not receive it ac­cording to any merit in them, but by free gift; There­fore is that drawing, ver. 44. explained from the cause thereof, except it were given him of my Father; Wherein is held out, that both power to come, and their very actual coming, is Gods free gift. See Eph. 2.8. Phil. 1.29. and 2.13. Rom. 7.18, 19.

[Page 122]Followeth another, and worse event, that followed upon this Sermon, even the open apostacy of many of his followers, ver. 66. with Christs confirmation of his Apostles, and warning them of the unsoundnesse of some of themselves, to the end of the chap. In this ver. it is declared that even these disciples (of whom ver. 60.) are so far from being taken with Christs doctrine, or from listening to his vindication thereof, when they murmured at it, that they are the more irritate, and do make open apostacy. Whence learn. 1. As there are times of visible flocking unto Christ, so there are times of trial, wherein there will be as great scattering and Apostacy from professions; for, so are we here taught, that many went back, and (as it should seem, comparing, ver. 67) all that were pre­sent but the twelve. 2. Christs doctrine is a touchstone of true profession, and such as do not profit by his preaching, nor grow better by his reproofes or disco­veries of their evils, and the remedies thereof, will still grow worse, till they make open apostacy; for, it was from that time they went back, that is, after he had preached himselfe unto them, and had discovered that the true cause of their murmuring was only in themselves, and that this could be remedied only by God. 3. Albeit such as have in sincerity given up their names to Christ, will neither totally nor finally fall away; Yet not only may they make a foul de­fection for a time, and in part, but visible professours may totally fall away; for, Many of his disciples went back. &c. That is many unsound professours did altogether renounce him, and albeit, it may be, some did again recover their feet, yet no mention is made of it here. 4. Mens former professions and engage­ments to Christ and his truth, will aggravate their Apostacy, and adde to the sinne thereof; Therefore also it is marked that they were disciples who went back. See Gal. 3.3. and 4.15. 5. Albeit unsound professours seem to cast the world, and their old fashi­ons, behinde their back, for a while; yet their heart is not really weaned from them, nor are they really cast out; And when tentation cometh, and they finde not that in Christ which they expected, they will turne back to their old vomit again; There­fore it is said, they went back, or, to the things be­hinde them. So dangerous is it for professours, to have Satan gone out, and not cast out. Luk 11.24. to have any thing wherein to delight beside Christ, when they close with him; or, to have these things which they seemed formerly to sl [...]ight, bearing bulk again in their eyes, however they may seem to palliate it with becoming more wise and prudent then at first they were. 6. As it is the duty of all professours, to hold communion with Christ; and converse with him, and publickly to own him in the midst of a perverse generation (without which greatest pretences of secret friendship is of no availe, Joh. 12.42, 43.) So, when men do quit this practice, and do not wait upon the ordinances as they were wont, it is an undeniable signe of woful Apostacy, whatever they pretend to; for, it is the proofe of their Apostacy, they walked no more with him, nor did publickly own him, nor wait upon his Ministry.

Upon this sad event and defection of many, Christ confirmes his twelve Apostles, and yet warnes them, that all who were unsound, had not gone away at this defection. The way of confirming them, is by a question, posing them concerning their resolution, which drawes out an ample confession and Testimony of Peter, in name of the rest. From Christs question in this, ver. learn, 1. Christ is not much troubled, though never so many of the rotten croud do desert him; Therefore he never speaks a word to them, but only to the twelve. 2. When many are making defection, it may so shake even the soundest, that they will need warning and confirmation: Therefore doth he put them to it, if they also would go away. Even the godly have feeds of the same evils which draw others away; evil example is very forcible, espe­cially when it is general; and sinne is very infecti­ous, especially when it is carried on with plausible pre­texts. And therefore it is no wonder if men be in hazard in such a case: And, backsliders are (beside their own defection) guilty of weakning the hands of others. 3. Albeit Christ stand not in need of any followers, nor needs he be anxious, though all should forsake him; yet he will take pains to confirme and keep such as are his own; Therefore doth he deale with the twelve. 4. The nearer Christs relations be to any, and the more proofes of love they have recei­ved, he will take it the worse, to be forsaken by them: And this should be a mean to keep such from defecti­on; Therefore saith he, will ye also go away? in­timating that their departure would touch him more then what all the rest had done, and therefore they should guard against it. 5. Whatever respect Christ have to any of his people, yet he will detain none a­gainst their will, but will have them a willing people who follow him; for this cause it is, that he puts it to themselves, will ye go away? to intimate, that he will not accept of them (though no moe were left) except they be willing. Which yet is not to be under­stood, as if he left it simply arbitrary to them, to do as they listed in it. But his speech insinuates a reproofe of them that went away, and therefore warns them to take heed they do not follow them. It is also a mean which he sanctifieth unto them, and ties them faster, while he seems to cast the rains loose. And withal, he who requires willing service, doth give to his own, to be willing.

[Page 123]Followeth the Apostles answer to this question, given by Peter in name of the rest. Wherein, 1. By a contrary question, he professeth their constancy, and that they knew none beside, to whom they could or would go, and therefore would adhere to him. 2. He gives reasons for this his assertion, taken from Christs sweet and precious doctrine, ver. 68. and from their faith and assurance concerning his offices and person, that he is the true Messiah, the Sonne of God, ver. 69.

From ver. 68. Learn, 1. Were they never so ma­ny who make defection from Christ, and think little of his company, yet there will still some be found of another stamp; as here we see in Peter. 2. Men may be of a more forward and ready spirit, in some outward actings for Christ, then others, who yet are as honest as they; Therefore Peter appeares with the first, not because he was the eldest professour, for Andrew was called before him, nor yet because he had more faith and love to Christ then the rest, for we may conceive that (at least) the beloved disciple came not behind with him; But it flowed from his forward spirit and temper, which as sometime it made him fore­most in good, so at other times it drave him as far wrong, that he might be humbled. 3. As hypocrites may lurk for a time undiscerned by others, even in shaking times; So true grace makes men charita­ble of others, so long as they bewray not their unsound­nesse by visible effects: And it is a sweet compani­on of gracious forwardnesse and zeal, to be charitable, and not when men are rigide censurers of others; Therefore forward Peter answers in name of all, (we,) not secluding Judas. And however his cha­rity was mistaken, yet he could judge no otherwise of him, seeing he stayed still when the rest went away. See 1 Cor. 13.7. 4. Man since the fall is so empty and poore a creature, that he must have somewhat without him, to delight and rest in for happinesse; and if he do not choose Christ, he will put some other thing in his place: for, Peters question imports, that if they went away from Christ, they behooved to go to some other, to whom shall we go? 5. Such as have a minde to quit Christ, had need to con­sider first where they will get a better Master, and that change when they will, they will surely change for the worse; for, to whom shall we go? saith he, as never looking for such entertainment any where, as they had with him. 6. True disciples, and such as know Christs singular excellency, will not endure to hear of any separation from him; for, this question imports his abhorrence of going away from such a Lord to any other. And all they who would close and walk with him sincerely, should study and learn to know him to be the chiefe and most excellent of choices. 7 Such as would stand fast in times of defection, should have frequent thoughts of eternity, and of the life that is laid up there for such as are sincere; Therefore Peter fixes his eye on eternal life, and where that may be found which leads to it, when he is about the choice of a Master. 8. The doctrine of Christ and of the Gospel is the only doctrine of eternal life; It not only manifests and brings to light, that there is an eternal life, and makes offer of it, but it points out the only right purchase of it, and way to it; It is the mean of regeneration and begetting of faith, and being embraced, doth give a right unto eternal life, and the first fruits of it, till they come to full possession; Therefore is his doctrine called the words of eternal life. And in all these respects, it is preferred above the doctrine of all the Philoso­phers, and in most of them, not only above the cor­rupt doctrine of these times wherein Christ lived, but even above the Law of Moses, as it is considered in opposition to him, or without him. 9. What­ever be the verdict that corrupt men give of Christs doctrine; yet sincere disciples will judge of it ac­cording as it is, and as he accounts of it; for, what others accounted an hard saying, ver 60 Peter reckons to be words of eternal life, according to Christs own verdict, ver. 63. 10. Such as are seriously minding eternal life, will cleave to the true doctrine that leades to it, and will not abandon it nor the messen­gers thereof, no not in times of greatest defection; for, it is one reason why they will not leave him, not only because he is the Messiah, but he hath the words of eternal life. 11. It is Christs special prerogative, and the reason of sincere professours their cleaving to him, that he hath the words of eternal life in a peculiar manner; Being not only the dispenser and Minister thereof in the dayes of his flesh, and that in a way of authority, sweetnesse, and efficacy, proper to himselfe; But being also the purchaser of these glad tydings; and being he who gives commission to all that preach them, and he who gives efficacy thereunto, to make them the power of God to salva­tion; for, Peter, in all their names, professeth that they do cleave to him, as he who, in all these respects, hath the words of eternal life.

From ver. 69. Learn, 1. It is the duty of sincere professours, as to cleave to all truth, so in particular, to avow all the truths contraverted in the time, of what importance soever they be; Therefore doth Peter, beside the excellency of Christs doctrine, con­fesse him also in his person and office, which were the truths then opposed, and though they be funda­mental truths, yet were accounted but little by the opposers thereof. 2. The more men know of Christ, they will finde the moe bands to tie them to him, and the moe preservatives against defection from him; And particularly, the true knowledge of his office and person may invite men to cleave to him, forsake him who will. Therefore Peter subjoynes this as a new argument. 3. It is not bare and naked knowledge of what Christ is, that will tie mens hearts to him, un­lesse they embrace what they know, by faith; There­fore Peter gives it as a reason of his constancy, we beleeve that thou art that Christ. And albeit this seeme to be nothing but an historical assent to what the devils do confesse; Yet as it is joined with Peters resolution, to whom shall we go? as the ground of it, it is an act of saving faith, for a firme faith of the person and office of Christ, with adherence unto him and recombency on him, is the exercise of saving faith. 4. It is not reason that can take up the my­steries concerning Christs person, incarnation, and [Page 124] offices, but faith must close with them upon divine revelation; Therefore, saith he, we beleeve this. 5. As true faith and saving knowledge go together; So the knowledge which is gathered by experience and observation of events according to the Word, is a great help to faith; for, saith he, we beleeve and have known, as it is in the Original. As there is a seeing, or knowledge, that goeth before and with faith, ver. 40. (for albeit many things revealed be in them­selves mysteries, and above the reach of our capacity, as to the nature, reason, and manner of them, yet faith knoweth that these things are, and so closeth with them:) So this is an experimental knowledge follow­ing on faith; wherein, by considering the accom­plishment of prophecies concerning the Messiah, in his person, they were experimentally confirmed in what they beleeved. 6. It ought, and will endeare Christ to all true disciples, and make them cleave to him, that he is the only true Messiah promised to the fathers, who is appointed by the Father to exercise the office of a King, Priest, and Prophet, to his Church, and who is anointed with the Spirit above measure for that end, from whom his people may expect the fruits of all these offices, the participation of his fulnesse, and Communion with him in his dignity: for, this is a reason of Peters resolution, thou art that Christ, that promised Messiah, and A­nointed one. 7. It doth further heighten the esti­mation of Christ in the hearts of beleevers, and is a strong bar against defection from him, that he is the Sonne of the living God, by eternal generation, and communication of the same essence; And so he is the only excellent choice, is able for all his offices, and to give worth unto his sufferings; And as he hath a fountain of life communicate from the Father, so he is able to beget and preserve life in his people. All this is imported in that other reason, thou art the Son of the living God.

Christ, having drawen out this confession, doth correct Peters charity, and warne them of a yet sad­der defection, of one of them twelve whom he had chosen to be Apostles. Unto which John subjoins a declaration, shewing who it was that Christ spake of. Whence learn, 1. In times wherein men ap­peare very forward and resolute, when others are turn­ing away, Christ alloweth them not to be secure, but would have them warned and sensible of the hazard of more and worse defection; Therefore, when a few of many have now stood, Christ seeth it fit to tell them they were not all sound. 2. Albeit Christ do approve of mens charitable judgement of others; yet that judgement is not still according to veritie, nor to be built upon by hypocrites; Therefore, albeit Christ do not reprove Peters charity, yet he sheweth that it is mistaken of one in the number. 3. Very general Apostacies, reducing sincere professours to a small number, will not alwayes separate all the chaffe from the wheat; But when multitudes make de­fection, and only a very few do stand, there may be yet hypocrites and traitors, even among these; for, Judas went not yet away with the streame of this defection, because he kept the bag yet, and his tenta­tion was not yet come. 4. As there is no societie in the earth so holy, but it is possible some of them may be wicked; Yea, and they may have an eminent spi­ritual calling and office in the Church, who yet are but wicked hypocrites, and will totally and finally fall away and betray Christ; So the eminency of mens office and employment renders their defection the more odious: And particularly, Apostacy is very odious in Ministers; Therefore, saith he, have not I chosen you twelve, and one of you is a devil? Where­by, partly, he insinuates that their election to an office, was no ground to build upon, that they were all sound; And partly, he aggravates his defection from this, and therefore puts it to be considered by them, by this question. It is not needful to enquire why Christ made choice only of twelve, and would have that number filled up, when Judas went to his place, Act. 1.21, 22, &c. It sufficeth us, that as Israel according to the flesh sprang from twelve Pa­triarchs, so he would have his Israel in the spirit, collected and brought to him, by twelve Apostles. 5. Such as, being entrusted by Christ, do not only make Apostacy, but turn persecutors and traitors to him, are not only adversaries to him, as Satan is, but do resemble the devil, (who is a liar and murderer,) in crueltie under pretext of friendship; are acted and possessed by him; and, are odious unto God, as he is; Therefore the traitour gets this name, one of you is a devil, because he should betray him. Which is far different from what he said to Peter, when he called him Satan, Matth. 16.23. for it was only a fit of tentation in him, wherein Satan abused his corruption and tongue for the time, but Satan had a dwelling and dominion in Judas. 6. How closly soever hypocrites and traitours carry themselves among Gods people, yet they will not deceive Christ; but he knoweth them well enough, though all should give them charitie; for, so much doth he declare here. 7. Albeit Christ, when he warnes the socie­ties of his people, would have all to trie and watch over themselves; Yet such as are sincere, should have no thoughts that he is suspitious of them, or doth not approve of them: for, both these appeare here; he warnes them in general of the unsound­nesse of one, not naming him; not only because he would let him discover himselfe, and would not hin­der that work wherein he was to be an instrument; but that they might all search themselves; And yet John names him particularly, and for what cause Christ spake so of him; and this he did, not only to free another Apostle called Judas also, Luk. 6.16. (and therefore he describes the traitour from his parentage, and from his country, Iscariot, or, a man of that city Reioth, Josh. 15.25. or, as some take it to [Page 125] be a Syriake word, and render it a purse bearer, and so it is a designation of him from his particular em­ployment in Christs company, Joh. 12.6. and 13.29.) but also to shew that this general doctrine did reflect upon none of the rest of the Apostles in­tegritie.

In this ver. it is shewed that after these things which are mentioned in the former Chap. Christ a­bode still in Galilee, avoiding the fury of these in Judea, who sought to slay him, because of that work he had long since done, in curing the impotent man on the Sabbath day, Chap. 5. as appeares from ver. 19. and 23. of this Chap. So the ver. sheweth the connexion of the History, that Christ stayed away from that passover mentioned, Chap. 6. 4. and conti­nued in Galilee till the feast of Tabernacles, of which ver. 2. And it contains also a briefe transition of what occurred betwixt the former Sermon and that feast, wherein John briefly passeth over many things, which are recorded at length by other Evangelists, that he may dwell on these things which they had o­mitted. Doctrine. 1. Christ is not bound to any place, were it never so eminent, but he may abandon it, and betake himselfe to another, according as he seeth cause; for, he forsakes eminent Jury, and betakes himselfe to base Galilee; And the reason why he stayed there when he left Jury, was, because he was the Minister of the Circumcision, and therefore behooved to be still in some of the places where Israel dwelt, such as Galilee was. 2. Whatever may be the suspi­tions of men concerning Christs proceedings; yet he hath wise reasons, which may and will justifie them all; for, whereas it should seeme that he should rather have conversed where the learned Rabbi's were, then among the simple Galileans, and his remaining in corners might give men occasion to suspect the can­dor of his proceedings; yet the reason he giveth being considered, doth sufficiently evince that he had just cause for what he did. 3. A violent death is the least that Christ and his faithful servants may expect, for their good offices to a wicked world, if it were not prevented; for, the Jewes (or, men of Judea, and especially their Rulers) sought to kill him. 4. The rancour and malice of wicked men against Christ, is so inveterate, that no length of time will mitigate or allay their fury; for, although that work was long since done, yet they still sought to kill him. 5. Al­beit Christ will not take away his presence and ordi­nances from a people, because of every sinne, but doth rather offer himselfe to sinners, as a Physician to the diseased; Yet cruelty and persecution is a just cause, and forerunner of his departure: And faithful Mi­nisters may for a time, withdraw themselves, being threatned with personal hazard, if they may conve­niently get it done. Both these are imported in this resolution, he would not walk in Jury, because the Jews sought to kill him. 6. Albeit Christs servants may warrantably, in some cases, withdraw from personal danger; yet they would beware of dishonouring God, by doing it out of slavish feare, or in a timerous way, but would use that mean of selfe preservation, as a dutie commanded; for, so much doth his own practice teach, of whom it is not said, he durst not, but he would not walk in Jury, because he was cammanded to preserve himselfe till his hour came. 7. Albeit Christ knew that his hour was not come, and so need­ed not feare them, though he were in the midst of them; yea, being God, he could restrain them, or rid himselfe out of all their hands, as oft-times he did: Yet it pleased him to use this mean, of retirement and withdrawing of himselfe, for his own preservation; Not only, that, as sometime he proved himselfe God, by miraculous preserving of himselfe; so, he might also temper these manifestations, that they might not be kept back from doing that which he came into the world to suffer; But further also; that he might give proofe of his deep humiliation and abasement, for our sake; that he might, in his own person, sancti­fie such a lot to his people; and, that he might teach them to expect Gods providence about them, for their preservation, in the use of lawful means. 8. As Christ and his servants will not want employment in some places of the world, however they be entreated in o­thers; So albeit they may be secluded from many places and parts of their calling, yet they have no warrant to be idle, but ought still to be doing good, as they may; Therefore, albeit he stayed in Galilee, yet he did not lurk there, but walked in Galilee, or, went about from place to place, preaching and work­ing miracles, as was his way, Act. 10.38. 9. Christ is not only tender to such as come to him, but will also be at pains to seek them who have need of him, to do them good; for, he walked in Galilee, he stayed not in one place, that any who had need, might come to him, but he walked about, to seek them.

Followeth the second part of the Chapter, where­in Christ refuseth to go up in his brethrens com­pany to the feast of Tabernacles. Their desire is contained in these verses, to which Christ returnes his answer in the following purpose. In these ver­ses consider, 1. The occasion which induced them to make this proposition, (which also points at the time of his continuance in Galilee) verse 2. Name­ly, that the feast of Tabernacles was now approach­ing; which was one of their three yearly solemni­ties, Levit. 23.34. wherein (beside other perform­ances, common to it with other feasts) they went out of their houses and dwelt in booths made of boughs of trees: Not onely to be a type of Christs Incarnation and dwelling in our flesh, but to keep them in remembrance of their preservation in tents in the wildernesse, before they came to the promi­sed land. 2. Their desire, that he would depart hence, and go up to Judea, and shew himself to the world: The meaning whereof is not, that they would be rid of him, or cast him in his enemies hands, but they could not endure that their kins­man should lurk in so base a place, and not go to Judea, where he might get more credit, and where­in they thought to share. And therefore they desire that he would go up with them to this solemne feast, and so Christ himself expounds their desire, verse 8. and so was the custome, that kinsmen went up to­gether to these feasts, Luke 2.44. 3. The motives they use to induce him to hearken to their desire, are two; In one of them, verse 3. they pretend re­spect to the disciples which he had gathered in Ju­dea (chap. 3 22, 26. and 4.1.) who, as they insi­nuate and pretend, were sleighted and exposed to ten­tations, through his long absence, and these mira­cles he wrought in corners might contribute much to strengthen them. In the other, verse 4. they dis­cover more of their ambitious intentions; They think it unhandsome for a man of so eminent gifts to lurk in corners, nor can they understand what could be his aime, if it were not to rise and be­come eminent by his gifts; and therefore would have him casting himself where he might get best op­portunity of being taken notice of. 4. John records the true ground of this carnal motion in them, ver. 5. They were but yet in nature, and did conceive carnally of him, and sought onely to make advan­tage by their relation to him, and to advance their own carnal ends and designes. And this makes it clear, that (as his brethren were not any other children born by Mary, but his kinsmen, called bre­thren, after the manner of the Hebrews; so) they who made this motion were not any of his kinsmen whom he called to be Apostles; for, they were al­ready converted and chosen, chap. 6.70. but some others.

From verse 2. Learn, 1. The hard and incertaine lots of Gods people will, in due time, have a good issue, and matter of praise; for, so is held out in their keeping the feast of Tabernacles, in remem­brance of the issue of their wandring. And it is a lively embleme of the sweet issue that shall be of the godlies wandring, when they shall enter out of the wildernesse of this world into their heavenly Ca­naan. 2. Albeit we are ready to forget our troubles, and the mercies wherewith they have been sweeten­ed, when they are past and over; Yet it is Gods will they should be remembred, with thankfulnesse, and sobriety, and with readinesse to follow God, when ever he calls to new troubles: So much also is imported in their yearly observation of this feast, wherein they were not onely thankfully to remem­ber the mercy, but by their going out of their houses, and dwelling in booths, and that at the time of gathering in their fruits, and when their barnes were full (for that was the time of this feast, Exod. 23.16. Deut. 16.13.) they were to testifie that present mercies had not made them forget former trials; that they would use them soberly, and were ready yet to leave all at his call, who had guided them so well in former trials. 3. Albeit praises be due to God, in all ages, in thankful remembrance of his mercies; yet the way of testifying thereof by solemne feasts, is Jewish, and not to be continu­ed under the Gospel; Therefore, is it called (as for­merly) the Jewes feast.

From ver. 3, 4. Learn, 1. Carnal men, when they have the occasion of spiritual publike solemnities and ordinances, do not minde the tight end, or Gods honour in going about them, Nor do they make conscience of spiritual preparation, that they may profit by them, but all their care is how to attaine their own carnal ends, particularly, of vain-glory, in and by them; for, when this feast was at hand, verse 2. all the preparation of these men for it, was to get Christ with them, that they might come to credit by him at it. 2. Christs car­nal friends and followers do follow him onely for their own ends, and in expectation of carnal re­spect and glory by him; for, such was their scope in this desire. 3. It is high presumption in crea­tures, to presume to prescribe to Christ what to do, or when to do it; And particularly, to employ him so to order his matters as may most advance their carnal ends, and bring them in esteeme; for, it was not simply a fault to wish him in Judea, for he went afterward, verse 10. nor yet to desire he should be known to the world, seeing it was his end in coming, to shine as the light of the world; But it was their fault to carve out and prescribe to him [Page 127] when to depart, and to be so impudent, as to de­sire that his manifestations might be made subser­vient to their vain-glorious and carnal designes. 4. Men, when they are prosecuting their carnal and ambitious ends, will not want spiritual and plausi­ble pretexts, wherewith to mask them; for, so much appears in their first reason, go into Judea, that thy disciples also may see the works that thou doest; wherein they seeme to be so taken up with thoughts of the publike good of his followers, as they dare indirectly chalenge him for sleighting them so long. It is indeed a truth, that Christ will have a care of such as give up their names to him, where e­ver they are, that they faint not for want of neces­sary encouragement. But they failed in propounding this, in That they made it but a mask to their carnal ends, (as indeed God looks not onely to desires, but to the end and scope of the desirerers;) That they could think to learn him how to re­spect his people, or guide them better then he did; That they tied his encouraging of his followers to his bodily presence and miracles, whereas he was God, to support them in his bodily absence; and, That they think it a fault he should withdraw his visible presence, even from his disciples, when he is called of God to shun imminent dangers. 5. Car­nal and unrenewed men do make it their onely aime, to become great by any gifts and endow­ments they have received; And they are so igno­rant of another way, that they measure, even the most godly, by their own dispositions, and do count them but silly, who do not thirst after glo­ry and respect; Therefore say they, for, no man doth any thing in secret, and he himself seeketh to be known openly; Whereby they do not meane so much, that he rubbed upon himself, by lurking in corners as a deceiver, and not coming to view, as an honest man should do; But their carnal disposi­tion thought it impossible, that a man could be gifted as he was, and not thirst after reputation in the world, and therefore, supposing that this was Christs aime also, they wonder he was so silly, and did not prosecute his ends more vigorously. 6. Men of eminent gifts are exposed to very great danger, if they want sincerity; having (beside their own hearts, that can tell them too well what they are) many carnal friends, who may be Satans instru­ments, to suggest unto them tentations, to be puf­fed up with conceit, and to carnal courses and aimes; for, here Christ was tried with it, though the Prince of the world found nothing in him. 7. Such as are carnal and ambitious hunters after vain-glo­ry, do care nothing what they are or do in secret, but all their thought is about what is open and publike, and how to frequent publike conventions, and make shews, that they may be taken notice of; for, so much appears in their counsel, If thou do (or since thou doest) these things, shew thy selfe to the world.

From verse 5. Learn, 1. The grace of God doth not go by blood or natural acquaintance, but by free gift; for, they are his brethren, and yet that proves not their grace, neither did his brethren beleeve in him, more then the Capernaites; and therefore they are in as little account with him. And here­in Christs example is ground of comfort to them who have, and are oft-times put to trials by grace­lesse friends; Though afterward we finde a change, Acts 1.14. 2. The truth of the grace of God in men, will appear, especially, in their taking up Christ by faith, as he hath revealed himself, and in their closing with, and embracing of him, out of the sense of their great need; for, this is the evi­dence of their want of grace, they did not beleeve in him; that is, they did not take up what he was, nor close with him. 3. When men are ambitious, and hunt after vain-glory, and when they dare presume to teach Christ his duty, it is an evidence of a graceless condition, at least in so far; Therefore, it is gi­ven as a reason of their former presumption and ambi­tion; for neither did his brethren beleeve in him.

In these verses, we have Christs answer and re­fusal returned to their desire, both by word and practice; Wherein, 1. Christ sheweth that there was a great difference betwixt him and them, verse 6. His time was not yet come, whereas theirs was alway ready. Which however it be true in general, that natural men, though, by right, they have not allowance to do what they list, at any time; yet in effect and practice, they walk as they list, and take any time they please; Whereas he behoved to choose times, and walk according to his Fathers direction: yet it seemes here rather to shew what difference there was betwixt him and them, in this going up. He who was maligned and hated, behoved to wait for a sit time and season, lest he should cast him­self on a snare, and tempt God, but they could come no time wrong, being in no such peril. This difference (2.) he confirmes from a reason, verse 7. They might go up at any time, seeing the world could not hate them, who were but yet children of this world; but he behoved to choose his sit time, being hated of the world, because of his plain and free doctrine. 3. From this he inferreth, verse 8. that they might go when they list, but he would not go till his full time came, 4. His practice is recorded, verse 9. as agreeing with his resolution: from verse 6. Learn, 1. Meeknesse doth beseeme Christ and his followers; and that they meet the impertinencies [Page 128] of carnal men, without heat or passion: Therefore doth Christ so meekly answer their carnal desire. 2. The Lord hath appointed times and seasons for every course and lawful action, which prudent and godly men are bound to observe; for, so doth Christ observe, that his time is not yet come, to go to that feast. 3. Times of trouble and danger to the god­ly, should make them very tender, to wait on Gods direction for every step of their walking, that they neither cast themselves needlessely on trouble, nor yet do sinfully labour to avoid it; for, so much doth Christs practice teach, who being in danger, found that his time is not yet come to go up, albeit the feast was near, because he was to go up privately. And as he knew his time by the Spirit of the Lord resting on him; So he used this caution, that he might professe his voluntary humiliation, even to sin­lesse fear, for his peoples good, and that he might leave a pattern to them. 4. Such is the ordinary temper of this world, that Christ and his follow­ers must oft-times lurk, when carnal men may ap­pear in it without hazard; Therefore, saith he, but your time is alwayes ready.

From verse 7. Learn, 1. Unrenewed men, what ever their priviledges be, yet, are but of the same stamp, and in the same condition with the rest of the world; they do savour of it, and con­tinuing in that condition, will get their portion in it; Therefore are the Jewes and the Rulers, from whom Christs hazard was at this time, called the world, albeit they judged far otherwise of them­selves, considering their priviledges. 2. Albeit the Lord, in his righteous judgement, do sometime make the men of the world plagues and scourges one to another; Yet as there can be no communion kept with the world, unlesse men will share in their wickednesse: So it is most usual that worldlings a­gree well enough together. Therefore saith he, The world cannot hate you, being such as themselves are. 3. Such as the men of the world are, such are their actions and fruits; for, the works of the world are evil. Not onely have they grosse vitious actions, but even such actions as are in themselves good or indifferent, are in them, evil. 4. Unre­newed men will not readily be troubled or vexed a­bout their actions, but would sleep securely, if o­thers did not vex them with telling them of their way; for, this is the worlds trouble here, that he testified that their works are evil. 5. Whatever be the hazard, yet Christs servants are bound, in their stations, to bear witnesse against the evil courses of the world; for, so doth Christs practice teach. 6. Such as would be faithful in their generation, in witnessing against the courses of the world, must lay their accompt to be hated for their pains; for, such was Christs lot, but me it hateth, because I testifie of it, &c. And this he did encounter with, not onely to expiate our love to the world, and our sinful communion with it, but to cast us a copy of what we are to expect. 7. Such is the perversity of the corrupt world, that no evidence of affection, in dealing with them for their good, will gain them, but rather insence them; for, albeit he but testified of their works, by his innocent life and doctrine, to reclaime them from them, yet the world hated him. 8. Whatever pretences of zeal persecutors of Christ and his followers may have; Yet the true cause of their spleene, is the opposition that is made to their wickednesse and hypocrisie; for albeit they pretended to hate him, because he had prophaned the Sabbath, as they alledged; yet Christ shew­eth the true cause of this hatred, because I testifie of it, that the works thereof are evil

From verse 8. Learn, 1. Christ approveth that Ordinances be reverenced; And albeit men be cor­rupt who administer them, and they but carnal who go unto them; yet he allowes not that they neg­lect, or give over the use of the lawful Ordinances, as his appointed means; Therefore, saith he, Go ye up unto this feast, which however, in some re­spects, it imports onely a permission, and giving up of them to themselves, who were so carnal, (as is to be after cleared;) yet, simply considered, it imports an approbation of that Ordinance, and that it was their duty to frequent it. 2. Such as seek Christs company onely for carnal and ambitious ends, may expect to want it, even in going about sacred Ordinances; for, in so far did Christ give them up, as to want his company in this journey, where they expected onely carnal advantages by him. Go ye up, I go not up yet to this feast. 3. Ten­der walkers, especially in times of trouble and haz­ard, will be very acurate in the least circumstances; So much appeareth in Christ, who goeth not up yet, because albeit the time in general was come, yet it was not yet full come, and therefore he would not yet stir.

From verse 9. Learn 1. It is not enough, espe­cially in times of trial, that men have clear light and good principles, unlesse they have also honesty and resolution, to follow their light; for, herein Christ hath given us example, who, upon these grounds, abode still in Galilee. 2. Christ is not changable, and one thing in his expressions, and another in his doings and actions, but is uniforme and still the same, in his doings and sayings; as here we see. 3. When the Lord giveth clear light to any to know their duty, they must not be sha­ken from it upon any termes, whatever pretences might militate to the contrary, to brangle their resolution; Therefore, albeit Christ knew that men would take advantage, to carp at him, because of his lurking in Galilee, and this refusal might sa­vour of contempt of his kinsmen; yet knowing that his time was not yet full come, he abode still in Galilee.

[Page 129]Followeth the third part of the Chap. wherein is recorded Christs going up to the feast, with what followed thereupon. In this ver. it is shewed, that at his own appointed time he went up, yet in a private way, not in the company of his kinsmen & friends, but with his disciples and some few followers, possibly (among other reasons) that they might not intercept him by the way, and that he might try their thoughts of him, before he appeared, as afterward it fell forth. And here John passeth over some things that occurred in his journey, which are recorded by some of the rest, that so he may hasten to the following history. Doctrine, 1. Such as have not embraced nor closed with Christ, but remain still in their natural con­dition, may yet be very careful to observe outward ordinances; for, his brethren were gone up. 2. Al­beit the Lords servants may for a time, in some cases, withdraw themselves from danger; Yet when God calls them to appeare, they should do it without shrink­ing, though the danger continue; for, when his time was full come, he also went up unto the feast, though the malice of the Jewes was not yet abated. 3. The cruelty and ingratitude of a people will not hold Christ away, where he hath any good to do, for, he went up again to Jerusalem, however they stood affected to him. 4. Courage in following of a cal­ling, should not be looked on as inconsistent with prudence; and with the carriage of our selves in a secret or open way, as may most contribute for the great work of our calling; Therefore Christ went up, not openly, but as it were in secret, whereby he not only sheweth that he subjected himselfe to this wary way, that he might purchase unto us boldnesse be­fore God; But as in the former purpose, we are taught how he sanctified slight and retirement in his own person, and as afterward he leaveth us a pattern of undoubted boldnesse: So here, by carrying him­selfe privatly till he come up, and till the people be conveened, and his enemies somewhat settled, after they misse him at the beginning of the feast, he would teach them that as faint-heartednesse is none of his lessons, so neither is temerity and rashnesse approven by him; And that great circumspection should be used in our engageing in trial, and then it should be resolutely managed.

In these verses, we have the first thing that occur­red at the feast concerning him; to wit, the carriage and speeches of the Jewes and people, either before he came, or before he shewed himselfe. And, 1. It is said ver. 11. That they made inquisition for him; which may be taken as the multitudes fact who had heard of him, or had heard him preach and seen his miracles, who now misse him at the feast. As in deed, when Christs doct [...]ine and works are notable and famous, many may talk of him and desire to see him, who yet make but little use of him or them either. But it seems rather to be meant of the wicked Jewes, and their Rulers, who sought to stay him. And this appeares not only from their contemptible designation of him, where is he? but from their names the Jewes (the men of Judea, and chiefly the Rulers, called of­ten by that name, not only because they were of Judea, but because the guilt of their cruelty lay upon many of the Nation, who joyned too much with them in it, as well as themselves) who are said to seek his life, ver. 1. and who are distinguished here from the peo­ple, or multitude, ver. 12. And are cause of terrour to the people, ver. 13. 2. The people expresse their different thoughts of him, some allowing him the cha­rity of being a good man, and others traducing him as a seducer, ver. 12. 3. The manner of the confe­rence is secret, by way of muttering, and that for fear of the Jewes, ver. 13. which is to be understood chiefly of the better sort, that they durst not speak openly of him; yet it may be conceived also, that they would have all to let it alone, that so the mat­ter might be buried.

From ver. 11. Learn 1. It is one part of Christs and his followers trial and hard lot, that their perse­cuters do labour to bear them down, by putting con­tempts and affronts upon them before the world; for, so do they speak of him, where is he? with contempt and disdain. 2. Albeit enemies seeme to think very contemptibly of Christ and his followers, and of what they can do against them; yet for all that they will not get the terrour of him put out of their hearts: for, albeit they seem to despise him, yet they sought him, to take him out of the way. 3. Albeit Christ and his followers should carry themselves never so mo­destly, yet persecuters will not let them alone; and while they cease to be, they will still be an eye sore to the world; for, albeit he had now stayed long a­way, and had not troubled them, and there was no appearance of his coming, or being come as yet, more then at the last passover; Yet they are not at ease, but sought him. 4. Even publick solemnities of sacred worship will not mollifie, nor direct persecuters from their bloody designes; for, then the Jewes sought him at the feast.

From ver. 12. Learn, 1. Men, by their violence and cruelty, thinking to suppresse Christ and his truth, may readily thereby awaken people, to think and say more of him; for, upon the back of their search, it is subjoyned, and there was much murmuring (or secret whisperings, the cause whereof is shewed, ver. 13.) among the people concerning him, pointing out (as would appear) that their narrow search for him, put him in the peoples mindes and mouths. And so not only Christ is spoken of when they were dumb, and would have others silent, but beyond their intentions, they occasion this themselves. 2. This peoples making Christ the subject of their conference, [Page 130] even behind his back, when yet all of them had little or no knowledge of him, and many of them no love at all to him; may shame them who should know more, and who professe more love unto him, and yet entertain but few thoughts of him, and little confe­rence concerning him. 3. Christ and his truth are oft-times the subject of great contradiction in the world, and do encounter with variety of tempers a­mong men; for, so was it here, some are bitter, and others are more charitable. 4. Not only open ene­mies do great wrong to Christ, but even some seem­ing welwishers, by their indifferent way of pleading for him, and their shallow conceptions of him, do prove themselves to be but small friends unto him; for, such were these here, who pleaded only, He is a good man. 5. As it is a very great iniquity in men, when they not only erre themselves from the truth, but turne Seducers of others, (for, here, they object it as a justly odious crime, he deceiveth the people;) So it is no strange thing to see men brand Christ and his friends with this infamous title, of being deceivers, and under this pretext, to cry down all that can be al­leadged in their defence; for, others said, nay, (he is no good man) but he deceiveth the people. See 2 Cor. 6.8.

From ver 13. Learn, 1. It is the sad case, and too often the condition of the visible Church, to be so corrupt, as truth dare not be avowed in it; and the Teachers thereof become a terrour to all who would maintain sound doctrine; for, so was it here, Howbeit, (whatever they whispered, yet) 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.

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.

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 [Page 131] 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.

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 so natural­ly knew all his mysteries, and as man, had knowledge thereof, by communication from his Godhead; So all this was communicate to him from the Father, who sent him to the world to reveal his counsel; And this might appear in his divine furniture without all humane industry. Whence learn, 1. As Christ fully knowes the Fathers minde and counsel, so he is the faithful revealer thereof; for, his doctrine is the Fathers who sent him; It is from the Father, and he publisheth it. 2. It may commend the doctrine of the Gospel, that not only it is of God, but that he sent his Sonne into the world, to publish it; for, so doth Christ commend his doctrine here. 3. It is the duty of faithful Ministers, not only to wait for a calling from God, but to see that they bring nothing forth, but what they have from God; for, herein Christ is a patterne, who was sent, and whose doctrine was not his own, but his that sent him. 4. No doctrine or Preacher, how admirable and ravishing soever, are to be heard in the Church, but they who are sent and bring their message from God; Therefore, albeit they marvelled at him, ver. 15. yet he thinks not that enough, unlesse they be perswaded that he and his do­ctrine are of God. 5. It is the duty of faithful Mi­nisters, to lead people from themselves to God, and to ascribe what is excellent in them, to him that he alone may have the glory; Therefore, Christ when he is marvelled at, draweth their eyes to God who sent and furnished him.

Next, because they would not readily credite him, in asserting his doctrine to be of God; Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers. The first whereof is required in the person who would trie do­ctrine, ver. 17. To wit, that he be a pious man, and one who according to light received, walks in Gods wayes. Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine, or devised by himselfe. The second Rule and help in trial, ver. 18. relates to the person and doctrine to be tried; wherein he asserts, that a man who runs un­sent, and preacheth his own inventions, doth in his carriage, and by his doctrine, but seek to exalt him­selfe; whereas he, who being sent of God, makes it his scope in his carriage to exalt God only, and the nature of his doctrine tends to that, doth prove that he is a preacher of truth, and that there is no unrighte­ousnesse nor fraud in his doctrine. For unde [...]standing of this, we are to consider, That Christ in giving these rules of trial, doth not seclude other rules and proofes of the truth of his doctrine already given, Chap. 5. and particularly, that of Scripture; For Christ in Scrip­ture makes it elsewhere clear, that good men, in some cases, may be misled with errour, and unrenewed men may know and embrace truth, though not savingly; And on the other hand, erroneous Teachers and do­ctrines may pretend to be much for God, and may cry out on truth, as denying to God his glory; But [Page 132] Christs meaning is, to shew, That his doctrine being undeniably true, and according to Scripture, it was odious in them to contradict it by wicked rebellion, and to evidence by their opposition, that they were not tender walkers. And that this is so much the more hainous, that they saw his whole carriage, and the nature and scope of his doctrine, tend on [...]y to glorifie his Father, and not to advance his own private glory. Doctrine, 1. It is the duty of the Lords people, not to receive Doctrine or Teachers upon trust, but to try and discerne, who are sent of God, and who not, and who speaks true or false doctrine; for, it is here imported, that they should know who are sent, and whether their doctrine be of God, or of themselves. 2. Every man is not a fit discerner of Christs do­ctrine, but many through their own default, are left destitute of such a mercy; for, so doth the requiring of qualifications, in these who trie, impo [...]t. 3. Such as truely fear God, and make conscience of known truth in their conversation, have his promise for a­bility and discerning, to try doctrine; for, so doth the promise expressely hold out, if any man will do his will, he shall know of the doctrine, whether it be of God, &c. Which we may branch out in these. 1. Such have indeed the promise of discerning, where­as ungodlinesse and loose practices provokes God to withold discerning light. 2. Albeit the Godly may, and many times do erre, and are misled; yet ordi­narily, that is but the fruit of some former defection in practice. 3. M [...]ns fleshly humours and passions, in debating and s [...]eking out of truth, while yet their practice is not subjected to the rule, is not the right way to come speed. 4. Such as have no use for truth nor end in searching it out, but only to informe their judgement, or satisfie their curiosity, may readily get leave to go wrong. 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies. 6. Such as come to hear, with a purpose to examine doctrine by carnal reason, and to like or dislike of it, according as it shall relish or be displeasing to their lusts, will readily reject sound doctrine; But he that cometh with a subjected minde, and fixed resolution to receive and obey, what shall be found to be the will of God, shall get a discerning Spirit, unlesse God have him to humble for some former guilt, of which he hath not yet repented. Doctrine, 4. The great scope of Preachers, and of their doctrine, should be, to deny and abase themselves, and to exalt and seek Gods ho­nour; for, so doth Christ teach, ver. 18. that a teacher should seek his glory that sent him: and so himselfe did in carriage and doctrine. 5. Such as do run unsent, and do broach their own inventions and errours, they certainly affect the praise of men, and hunt after vain-glory, let them pretend to what mo­desty and humilitie they will; for, he that speaketh of himselfe, seeketh his own glory, the scope of his car­riage tendeth to that. And albeit selfe-seekers may be for the truth, and may make use of it, for their own ends; yet they are fitted to go wrong, if they have a tentation, and they will go wrong, before they be not respected; Yea, and God is provoked to give them up to go wrong. 6. As true doctrine doth tend to set forth Gods glory, and to exalt him; So cor­rupt doctrine, devised by men, doth not aime at Gods glory indeed, whatever 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.

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 [Page 133] 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; 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.

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 er [...]ed dangerously; for, whereas they could acknowledge Gods fatherly hand in moderate chastisements, they looked upon gro [...] ­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 [Page 134] 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

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 [Page 135] 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 [...]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 before they came away. It saith much to the incurablenesse of mens spiritual condition, when they are afflicted, and make some fashion of coming to Christ with it; yea, and are delivered, and yet continue un­renewed. Doctrine 9. His pleading this as a work of charity and necessity, teacheth, That mercy and compassion in Christ will omit no occasion of shew­ing it self comfortable to the miserable, and them that are in necessity; for, he will not intermit to help them when he seeth them, even albeit it be the Sabbath. And this will yet further appear, if we consider that one might object, that there was no such necessity, but the man who had endured that infirmity thirty eight years, might endure it yet one day; whereas Circumcision in respect of the com­mand, [Page 136] could not be omitted. But the answer is easie, that not only the duty of charity requireth that the mi­serable be presently helped; but, however the man might have endured it, yet Christs love and pity laid on the necessity, and could not forbear. And albeit the man might be hardened in his trouble, by reason of long continuance; yet Christs pitie is as tender towards him as if it had been the first day; yea, so much the more, as he had endured it so long, albeit in deep wisdome he reserved the cure for his own hand. This may help to correct the jealous thoughts of Gods people, who complain that they are forgotten under their long continued trials. 10. In declaring that Moses gave them Circumcision, Christ adds a correction, not because it is of Moses, but of the Fa­thers, (as indeed it was given to Abraham long before, Gen. 17.10.) Whereby, 1. He would put them in minde that there was a covenant and promise made, and seals annexed to it, long before the giving of the law by Moses, that so they might gather, that the law, which came after, could not make the promise void, as it is argued, Gal. 3.17. 2. Because they doated so much upon Moses, ye [...], and eyed him more then God, in the ordinances they receiveed by his Mini­stry; Therefore Christ puts him in his own roome, and sheweth, that precious Ordinances were given to others as well as to him. It teacheth, That when eminent instruments are too much doated on, and idolized by men, it provokes the Lord to debase them, and to let it be seen that they are but his instruments; As here he doth with Moses.

Unto this argument Christ subjoines an inference or conclusion, that it was their duty to judge righte­ously of his work, and not to be led by appearances, such as, looking on the one part, to Moses his autho­rity, and on the other, to his basenesse, and so to con­demne him; but should compare the one fact with the other, and see how they aggreed, and rather see a divine power shining in his works, setting forth his glory, and justifying them, then stumble at his works, by judging him, according to outward appearance, to be a meere man. Doctrine 1. Christ and the friends of truth desire nothing but righteous judgement, and will not be affraid to go to the bar with their enemies, if they can get justice and equity; for, he desires that they judge righteous judgement. He had already ex­amined his own way, and found it to be right, and therefore feared no trial, and so should his people sit upon their own assize. 2. Men are oft-times so blind­ed with visible appearances and maskes, with passions, interests, and prejudices; that they see not through causes as they are in truth, but do judge of them ac­cording as they are represented in a false mirrour, either judging of a cause as it is masked with pre­tences, or loaden with prejudices, or according as they esteeme of the person that owns it; Therefore it is requisite they be warned, that they judge not according to the appearance, or, according to external appear­ance or the outward view they take of persons. 3. Whosoever do condemne what is right, because of their prejudice against persons, or out of respect to persons, do justifie what is wrong; and who so do rashlie judge of things, without considering all circumstances, do deal unrighteously before God; for, so much is here condemned by Christ, judge not according to the appearance, but judge righteous judge­ment. See Deut. 1.16, 17.

Christ having thus debated with the Jewes and mul­titude, about his doctrine and practice, he (in the se­cond place) is assaulted by the inhabitants of Jeru­salem, who knew the Rulers plots better then others. And, 1. They crie out upon their Rulers, wonder­ing what is become of their zeal and forwardnesse, who were seeking him to kill him, and yet now when he preaches so boldly, they meddle not with him. 2. They alledge, in derision, that the Rulers were so moderate, possibly, because they beleeved him to be the Messiah; But as for them, they think they have strong reasons wherefore they could not joine with them in that opinion. For they know whence this man is, whereas no man will know whence the Messiah is when he cometh. As for the first part of their reason it cometh more fitly to be considered in Christs answer: But in the second part, they assert a ma­nifest untruth; for, albeit Christ, in respect of his Godhead, was prefigured by Melchizedek, who in that state is brought in Scripture, without father and mother, without descent, having neither beginning of dayes, nor end of life. Heb. 7.3. and it is said of Christ, in that respect, who shall declare his genera­tion? Isa. 53.8. Yet it is as clear that in respect of his humanity, the Scripture clearly points out, what tribe he should come of, his descent, family and linage, and the place of his birth. Doctrine, 1. When wicked men are put to silence in debates, yet will they not be gained, but this will irritate their corruptions to start new questions about truth, and new preju­dices against the maintainers thereof; for, their not replying to his reasonings, makes it clear they were convinced; and yet this availeth not, but they are irritate and imbittered that the Pharisees are not more violent, and they run to new debates. 2. Ordinarily they who enjoy most advantages in a visible Church, [Page 137] do in a declining time prove worst of any; for, they of Jerusalem, the chiefe City, and the place of solemne publike worship for all the Nation, are more upon the persecutors plots, and more enraged, then any. 3. God can preserve his own, in the faithful discharge of their duty, in ill times, in an admirable way, so that even their enemies themselves may won­der at it; for, say they, Is not this he whom they seek to kill? and yet he speaketh boldly and they say nothing to him; They wonder that, considering his boldnesse and the Rulers resolutions, he was not dis­patched, seeing they might easily do it when he cast himselfe among their hands. But hereby they do also hold out, (though they considered it not) that there was an admirable providence of God about him, re­straining them till his hour came. And indeed, it is no lesse then a wonder, to see Gods people carried through, amidst the many secret and cruel plots of men, Psal. 124.1. And it would be admired yet more by Saints, if they were privy to all the sore hearts enemies have for their miscarried designes. 4. It will never be mens honesty and courage in an evil time, that will hasten trouble upon them, before God see it meet to try them; But their fainting doth rather provoke God to send upon them what they fear, and would decline; for, of this Christs experience is an am­ple proofe; He was in the midst of enraged persecutors, he spake boldly, and yet say they, lo, they say nothing to him, they give him not so much as an ill word for his pains. 5. Wicked Rulers and persecu­tors, when they are worst, will never want instigatours to encourage them in it, yea, and to carp at them that they are not violent enough; for, such did these of Jerusalem prove to the Pharisees. 6. Free preaching is that which the world cannot endure, nor hear, with­out being enraged; for, that he speaketh boldly, is their eye-sore. 7. A visible Church may grow so cor­rupt, that it will be accounted the greatest crime and reproach that may be, to receive or professe the most necessary and fundamental truths; for, they account it a great indignity in Jerusalem, to know indeed that this is the very Christ. They have reason to acknow­ledge Gods mercie who live in times wherein it is their glory, and not their reproach, to avow this. And the godly, even in a visible Church, should be looking that their trial may come to that height in declining times. 8. Such as are in power, and do not rule for God, are justly contemptible, and slaves, in a sort, to them who follow them in wickednesse; for, the Rulers must take a taunt, from their persecuting asso­ciates and followers. 9. It is undeniably grosse and abominable wickednesse for men to professe they know and acknowledge Christ, and yet to persecute him and his truth; for, so much do these men grant, that if the Rulers knew he were the Christ, it was sufficient to turn them from their resolutions of kil­ling him. 10. It is commendable that men, in matters of Religion, do not pin their faith upon the sleeve of any, how eminent soever they be, and though they were never so much esteemed by themselves; But that they have a reason of their hope in them­selves; for, albeit these men erred dangerously in the particular, yet their principle is good in the general, that though the Rulers should beleeve him to be the Christ; yet they could not go along with them, so long as they thought they had reason to the contrary. 11. Errour is very dangerous and ensnaring; And albeit many may seeme to be led away by others into errour, yet experience will readily prove, that errour doth so bewitch them, as the tentation that drew them on, will not bring them off again; for, albeit they were drawn on, chiefly, by their leaders example, to oppose Christ, yet they professe that though their Rulers would come off yet they will not 12. Erro­neous persons, and despisers of Christ, are much foster­ed in their way, by their conceit of their own know­ledge, and even by a pretence that they know and re­spect Christ, more then any beside. Therefore, they make great boast of their knowledge, and particularly, of the Messiah whom they expected, and yet they are opposing him when he appeareth. 13. The not com­paring of Scripture with Scripture, but taking any single sentence that seems to plead for what, we would be at, is a very great nursery and cause of errour; for, such is their reasoning here, they catch at one thing speaking of the Messiahs Divinity, and take no notice of other places with which that should have been compared. 14. The right way to read the Scriptures concerning Christ, is, to take up both these Scriptures which speak of his humanity and voluntary humiliation, and these which point out his Divinitie and glory, and see them all accomplished in him; Yet distinctly, so as we are not to expect that to be verified of his manhood which is proper to his Godhead: Nor yet that his Godhead in it selfe suffered any change by the personal union; for, herein also they failed in their reasoning, urging that what was said of the Messiahs Godhead should be verified of him accord­ing to his humane nature. 15. It any think it strange how these understanding men should so far mistake, seeing nothing was more clear and frequent in Scrip­ture, then whence the Messiah is, as man, and that in respect of all circumstances, his mother, place and time of his birth, parentage, &c. They would consider, that (beside what may be spoken to afterward, of their sinning against light,) this people were so taken up with, and fostered by their traditions, in a dreame of Christs outward glory & pompe, that they could not heed nor understand any thing concerning his humiliation, how clearly so ever it was revealed. And of this we have a clear instance in the disciples themselves, who being taken up with the same dreame, could not un­derstand Christ, when he spake most clearly of his sufferings, Mark 9.31, 32. Luke 9.44, 45. and 18.31, 32, 33, 34. And it teacheth, how dangerous a phrensie vain imaginations and delusions are, which will so possesse mens mindes, that clearest sun beams of truth will not be discerned by them, unlesse God in mercy recover them out of the snare of the Devil.

Christ being grieved at this impudent cavil, doth reply unto it with much boldnesse and zeal. And, 1. He declareth that however they knew him, and whence he came, yet their carriage proved that they knew not the Father that sent him. 2. He subjoins that he was comforted in this, that what ever they thought of him; yet he knew that he was sent from the Father, who is true; And, however they knew not the Father, yet he knew him, as being from him, and sent by him into the world. For clearing this a little, consider, 1. The great difficulty here is, how to understand these words, ye both know me, and whence I am, being compared with what followes, that they knew not the Father; for, they are taken up di­versly, As, 1. By way of Irony and holy derision, as if Christ had said; Ye think ye know me well enough, but ye know me not at all as ye should, since ye know not the Father who sent me, and that I am come from him. And this indeed holds true in gene­ral, That conceit is a great prop unto mistakes and errours, and an hinderance unto closing with Christ; That mens not closing with Christ by faith, doth flow from ignorance of the Father; And, That conceit of knowledge is very hateful to Christ, seeing he doth, in an holy manner, mock it. 2. The words may be taken as declaring them to know Christ, and yet to be ignorant of him, but in diverse respects; They knew him, and whence he was, as man, (though even in that they erred, if they supposed him to be the Carpenters Sonne;) Yet they knew not the Fa­ther, nor him, as God, proceeding from the Father, and sent by him. And indeed, They have need to be quick sighted, who know Christ as he is in truth, and they who do know much, will perceive, when they get opened eyes, that they are ignorant of far more of him. These interpretations have indeed these truths in them, and do aggree well with the temper of the body of the Jewes, who were very ignorant. But Christ, zeal and indignation in this discourse, (testified by crying) with the consideration of these he speaks unto, may lead us to look yet more narrowly into the words, Therefore (3) when we consider, that Christ is not now dealing with the multitude, but with the com­panions of the Rulers, who knew all their plots, ver. 25. with these who even now had been convinced in the matter of Christs healing the man on the Sabbath, and had therefore in great rage, started this new quar­rel; and with these who would have taken him, though they had no warrant from the Rulers, ver. 30. When, I say, we consider these things, the words may run very well thus; That Christ chargeth up­on them that they knew him well enough, and yet against their light, would not acknowledge him, but delighted to c [...]vil. And this is not strange, for it was the great sinne of the Rulers, that they sinned against their light in opposing of Christ, and so might also their associats. See Joh. 3.2. Matth. 22.16. The only difficulty against this interpretation, is, that it seems not to agree with what is afterward said, that they knew not him that sent him. But so is also said of the Rulers who sinned against their light, that they knew not the Father nor Christ, Joh. 18.2, 3. be­cause, however they knew as much as to make them guiltie of sinning against light, yet they knew him not savingly, and their carnal conceptions concerning the Messiah, made them maliciously reject all the con­vincing arguments that this was he, since they saw no satisfaction to their desires in him. Consider. 2. As for these proofes of Christs knowing the Father, ver. 29. the last of them is clear of it selfe, that Christ being sent Ambassadour from the Father, behooved to know him who sent him, and to have ample instru­ctions, and knowledge of his minde. As for the other proofe, I am from him, however it may be taken gene­rally, that he came from the Father, and not only so (for, one may come from another, and yet know little of him or his minde either) but came cloathed with a commission and furnished with instructions, as his sending imports; or, it may point out, that he did voluntarily come, as well as the Father sent him: Yet it seemeth clearer, to understand it of his eternal generation, and being from the Father as God, and so it points out an higher proofe of his knowing the Father, beside his being an Ambassadour. Doctrine, 1. Such is the perversitie of men, in opposing Christ and the Gospel, that it is hard for them who have any zeal of God to get it endured; So much did Christ testifie by his vehemency in speaking to these, he cried in the Temple as he taught. 2. The violent, malicious, and effronted opposition of men should not blunt nor dash zeal, but rather set an edge upon it, in all these who would approve themselves to have antipathy a­gainst sinne; Therefore, Christ cries as he taught. To be calme so long as our particular is not touched, however God be dishonoured, is stupidity and not meeknesse, and an evidence of the want of the zeal of God. 3. Among other trials and exercises that Christ and his followers do meet within the world, from the ignorance of men and their infirmities, this is one of the chiefe, that they will have to do with men, who directly against their light do oppose him and his truth; for, such did Christ meet with here. And it may warne men, to take heed how they sleight and go over their light in ordinary walking, lest, in processe of time, they maliciously contradict their light. And to beware of engaging against truth, lest they be lest to themselves, to run to hell before they stop. 4. Mens opposing of truth, and Christ, against their light, is not only a sad trial to the zealous, but an horrid iniquity in it selfe, and will be a witnesse for the friends of truth in the bosome of opposers; Therefore Christ not only cries against this, but beares their knowledge upon them, as a witnesse for him, and an aggravation of their sinne; ye both know me, and ye know whence I am. 5. Whatever light malicious opposers of Christ have, which will aggreage their [Page 139] own guilt; yet their opposition proves that they have no saving knowledge of God nor of him; Therefore saith Christ to them, him that sent me ye know not. Whatever light and knowledge of God men have, yet they know nothing indeed and savingly, but what their heart submits unto and embraces, and what the Sonne reveals of him. Matth. 11.27. and what tends to e­ternal life, Job. 17.3. 6. Such as are approven of God, ought not to be shaken by the misconstructions, and malicious oppositions and cavillations of men, Therefore doth Christ set forth his own grounds of comfort and assurance, to testifie that he would not be moved by all their opposition, nor needed a testimony from them. 7. Albeit the gaining and conversion of one soul be of more worth then a whole world; Yet it is one good end of a Ministry, to convince ma­licious men, and not leave them without a witnesse; Therefore also doth Christ assert his calling and commission before these malicious men, that they might know there was not only a Prophet, but the Messiah among them. See Ezek. 2.5. 8. It is a sweet encouragement under trial, when men know they have a calling from God to what they are oppos­ed in, and that they do not undertake it of themselves; for, when Christ saith, I am not come of my selfe &c. It not only imports, that he was indeed sent by the Father, but holds out his ground of encouragement from his calling. And if men knew what it were to bear the burthen and consequents of any course they undertake, it would make them affrayd to run without a call. 9. Such as would [...]eap comfort by any call from God, should study much his fidelity and truth, and that whoever despise them, yet he will not mis­regard them, who employeth them; Therefore doth Christ subjoine, he that sent me is true, to wit, in his promises and covenant made with him the Mediatour when he sent him into the world, and therefore will accordingly own him in his going through his state of humiliation. And this also is of general use and com­fort to all who are called of God, 1 Thes. 5.24. And as men would not quit the comfort and clearnesse of their calling, so they would take heed that Atheisme do not brangle the truth of these promises made to them, in following that calling. 10. Such as would savingly know Christ, especially in his state of hu­miliation, and would not maliciously oppose and contradict any light they have, they should labour to know the Father that sent him, that so they may see better what Christ is, and what the hazard is of re­jecting him; for, so much also is insinuate in this challenge, he that sent me is true, whom ye know not. Had they seen the Father more in Christ, they had not maliciously stumbled at his basenesse, nor durst they have hazarded to oppose him 11. Men who would cleave to and be encouraged in God, in times of oppo­sition, should not take up truths concerning him by guesse, but should be certain of them by sai [...]h; Therefore, doth Christ assert, I know him. 12. Whoever be ignorant of God, yet Christ know­eth him and his will perfectly, and is sufficiently able to reveal him to others, who desire to learn at him; for, saith he; But I know him. 13. Christs perfect knowledge of the Father appeareth from his eternal Godhead, that he is from the Father, and the same in essence with him, and so communicates with him in his eternal knowledge of himselfe, and in his counsels; and, from his commission from the Father, which im­ports that he came with full instructions from him; for, these are he [...]e given as reasons of his knowledge, for I am from him, and he hath sent me. And this not only serves to put us out of all doubt, that Christ doth reveal the Father infallibly; But being held out as the ground of that challenge, and as that which sup­ported him under their malicious opposition, It teacheth men, that however they cannot attain to this measure of clear and near knowledge; yet if they would be born out in times of opposition, they must study to know God and his truth, by that mea­sure of communion with him, which he allow's upon sinful men.

Before John proceed to the third effect that fol­lowed on this first appearing of Christ, in the mid­dayes of the feast; he inserts two consequents that followed on the former debate. The first is, that these enraged men, being galled with Christs former discourse, would have taken him by violence, but pro­vidence did restrain them, because his time to suffer was not yet come, Whence learn, 1. The more that malicious men are dealt with and convinced, the further will they be from any good, and the more ex­asperat. As here we see in these men, who raged before and now are quite mad in their fury. 2. Violence and persecution against the persons of faithful teachers, is an evidence of men that maliciously oppose truth, and the lot which is to be expected from such; for, they (whom Christ asserts to have sinned against their light, verse [...]8, 29) sought to take him, that they might kill him, or deliver him up to their Rulers. 3. It is the prerogative of God, that to him belong the issues from death, and that he can preserve his ser­vants in the midst of their enemies, even when they are in the height of their rage; for, but no man laid bands on him. 4. God needs no means to preserve his servants, but can secure them as well by an invi­sible hand of providence, as if they had all vi [...]ble helps in the world; for, so did he give proofe to his Sonne here. 5. Many a good turne are men made to do, and to omit many evil, for which they will never be rewarded as service; As being not done or omitted from any principle of grace, but from an hand of p [...]o­vidence restraining them; Therefore, it is marked that no man laid hands on him, not from any remorse or honesty in them, but from Gods providence about Christ, because his hour was not yet come. 6. Albeit Christs followers may expect, that at last the Lord, for wise reasons, will not let the malice of men cease, till they be brought to suffering; Yet the time thereof is in Gods hand, and not in the power of bloody men; And they may boldly go on in their lawful calling, beleeving that enemies will not anticipat his time; [Page 140] [...] this reason of not taking him, because his hour was not yet come, imports; that he was indeed to suffer; that God had the timeing of that in his own hand; and that till his time came, all their malice could not availe.

The second consequent of the former debate, (which also is a transition and introduction to the third general effect of his publike preaching) is, that how­ever the great ones were ang [...]ed, yet many of the com­mon people did beleeve on him, as concluding that whoever expected another Messiah, yet they were sure there would none come who could work greater mi­racle, then he had done; And so it was folly to ex­pect another. John doth not declare what these mi­racles in particular were, that affected them, only it seemeth they were not present miracles, but these he had done in former times: Therefore they say he hath done them. And as for this ground of their faith, that he wrought singular miracles albeit the scope and end of his miracles was to confirme his doctrine, and that he was the Messiah, and if thereby they were led not only to acknowledge him, but to reap benefit by his word and offices, they were certainly in the right way. But if they were only led and affected with his miracles, and rested there; it was very defective; and though the power and glory of Christ, shining in his works, did effect them, yet wanting a root, it could not but soone fade; As many may think they have attained to some perfection, when yet they are indeed but to begin. They who are pricked in their hearts, are yet commanded to begin repentance, Acts 2.37, 38. Yet it is to be observed, that this and the like changes are called beleeving on him; part­ly, because they were good in themselves, and a beginning of good, and to shew, that Christ would not have good beginnings despised by the godly, when they finde them in themselves; even albeit hypocrites may have them, who yet fall back again; for their fault was not that they had these, but that they had not more, and made not progresse: And partly, to shew, that Christ himself is a very large commender and esteemer of grace, who will give such fair titles to small beginnings. But leaving to determine what the change wrought on them was, we may from the verse, Learn, 1. Christ, when he pleaseth, can make his work to prosper, even in the midst of his enemies; and when they are ma­liciously opposing, and using their utmost endea­vour against him, he can pluck some, yea many, out of their hand; for, even at this time, many be­leeved on him. 2. Albeit grace be ensured to no sort of people more then another; yet it is ordina­rily the meaner sort with whom it prevailes most; for, they are of the people, or, multitude, who be­leeved, when the Rulers and their followers in Je­rusalem are persecuting. Men who live at ease and in pleasure, ordinarily see little need of any thing beside; they see no need of prayer or dependance on God, having all things at hand; yea, it is a wonder if they be not persecutors. 3. Let men expect what they will, beside Christ, for happinesse; yet he is singular, and none can expect a better then he: So much do they acknowledge, that let men dream what they will of another Messiah, yet when Christ cometh, will he do moe miracles then these which this man hath done? He will indeed be found the chiefe of ten thousand. 4. Albeit Christs servants may take much pains, whereof they see no present effects; yet God may blesse these same labours with successe afterward; for, the miracles which Christ hath done before, do now take effect with some.

Followeth the third thing that followed on his publike appearing in the mid-dayes of the feast, wherein is recorded the violence of the Pharisees and Rulers, ver. 32. and Christs Sermon upon occasion of that, ver. 33, 34. with the Jews ca [...]ping at his expressions, ver 35, 36. In this ver. is related, that the mutterings of the people, in favour of Christ, coming to the Pharisees eares, they, with the chiefe Priests send some officers to apprehend him. Albeit there was by right but one high Priest at once, yet here are mentioned moe chiefe Priests, belike they were the heads of these twenty foure courses, or orders of Priests, of which we read, 1 Chron. 24. or the high Priest and his deputy, who acted many things under him, and did officiate for him, when he was legally unclean. Doctrine, 1. Some may attain to a measure of respect to Christ, who yet have not attained to a competency of courage, to avow it pub­likely in times of hazard; for, the people did but mur­mure such things concerning him. 2. Even in societies where many countenance the Gospel, and where they carry themselves most cautiously, there may still some be found who are but spies and observers in behalfe of persecutors; for, here where many beleeved, and did but murmure these things, the matter is brought to the Pharisees ears, who were the most strict sect, and most rigide against Christ. 3. Christs rising glory, and his successe in the Gospel, will enrage enemies, and draw on trouble; for, they who were taxed of slacknesse before, ver. 25, 26. when they hear of his successe, and that men begin to commend him, they could bear it no longer; though indeed they came too late to quench that fire, seeing trouble will never separate Christ and them that truely beleeve. It is true, indeed, that God will sometime give a flourish­ing Church, some breathings of tranquility, Act. 9.31, and will send persecution to rowze up his people [Page 141] from security; But ordinarily, it is little apparent successe of the Gospel, and little prejudice done to Satans kingdome, that makes him and his instruments quiet. 4. Bloody and violent persecution is the last refuge of hypocrites, and that which may be expected from them, when they are vexed; for, they use no other arguments, but sent officers to take him, that they might bring him before their Judicatory, whereof yet they retained some name and shaddow. When Satan and his instruments come to this, it is an evi­dence that they are indeed vexed, and at their last gasp. 5. Christ is the great Butt of persecutors ma­lice; who as he let his followers get few or no blasts while he was in the world; So he stands still on the head of them who sight under his banner, and will reckon with persecutors, as they who would poure out all the hatred they let out on his people, on him only, if he were within their reach; for, here we see their disposition, who sent to take him only, not troubling the Professours;

Followeth Christs Sermon on this occasion, spoken in audience of all the people, as appeareth, ver. 35. and of the officers also, as may be gathered from, ver. 46. The summe of it is; That however they thought him a thorn in their side, and that they would never be well till he were gone; Yet he would con­tinue the time appointed him, and then he would re­turne to the Father. But they needed not be so earnest, for they would want him but too soone, and should not finde him, though they would gladly have him. So that this doctrine contains not only a consolation which Christ takes unto himselfe, that he would be preserved from their fury till his hour was come, and then would returne unto his Father, where he would be without their reach: But a threatning also against the persecutors. For albeit the same be also said to his disciples, Chap. 13. 33. yet in different senses; for though the outward separation was the same, yet his heart was diversly affected toward them; The sepa­ration of the one was but for a time, and in part only; but the others, perpetual, and total, as is to be cleared in its own place. Here the meaning is, that they would want him but too soone, and he being gone, in their ensueing calamities, they should misse their pro­mised Messiah, but finde none, since they sought another then him. And though they would be glad of him, yet they should not be able to finde or come to him in heaven, seeing they understood not spiritual seeking, and wanted faith, whereby to obtain accesse. Doctrine 1. It beseemeth Christs followers, not to be moved with dangers, but rather to be affected with pity toward persecutors, and to warne them of their danger; for, so doth Christ here; He is not daunted with the coming of these officers, but preach­es out his own encouragements, and their hazard to them. See Acts 20.23, 24. Jer. 26.14, 15. 2. It is but folly for persecutors to think to gain their point by violence, or to put away Christ and his truth, for they will not be rid of him till he have done his work, but so long as he pleaseth, he will stay, and vexe them more who are already angry enough; Therefore, saith he, notwithstanding their great hast, yet awhile am I with you. See Luke 13.31, 32, 33. 3. Men have little cause to be weary of Christ, nor need they seek to put him away by violence and persecution, for their contempt and ma­lice against him, and their not making use of him, will cause him to go away but too soone; There­fore, saith he to them, it is but yet a little while I am with you, being now near the end of his Mi­nistry, and so he tels them they would have him but too short while. 4, When persecutors are doing their utmost, yet it is but a little while that Christ and his followers will be troubled with them, for death will put an end to the worst of it; So much also is imported in this, yet a little while I am with you, and then I go, &c. 5. While Christ expres­seth his violent death and sufferings in these termes, I go, &c. he not onely imports that he voluntari­ly underwent that death, otherwise none of them had power over his life, John 10.18. But also teach­eth his followers not to be strangers unto death, nor to look even upon a violent death for truth, in these co­lours wherein sense would present it, but to be so familiar with death, and dwelling on thoughts of mortality that they may willingly close with it, when they get a call, and say, I go. 6. It may sweet­en the godlies thoughts of death, even a violent one, to consider, that h [...]re they are strangers, then they go home; here they are unknown and persecuted, there they will be owned and respected by God; for, so doth our forerunner cast us the copy, I go unto him that sent me, where I will be at home with my Father. See 2 Cor. 5.1, 2.3, 4 6. Phil. 1.23. 7. Al­beit it be sufficient matter of comfort to the godly, that God can, and when he pleaseth, will preserve them in the midst of dangers; yet it addes to their comfort, that the day cometh, wherein they will be visibly above the reach of all their enemies, and be made to triumph over them; for, so much also is held out here in Christs encouragement, that when he is gone, he would be above their fury, and they should not reach him, though they would. See 1 Cor. 15.54, 55. 8. Greatest despisers of Christ may be made to misse and desire him, when he is gone; for, saith he, ye shall seek me. Not onely shall many of them desire to have him to persecute, but to no purpose (as is said before;) but in the ensuing calamities, they would earnestly long for, and desire their Messiah, to be a comfort unto them. 9. There are many who may earnestly seek after Christ, who yet, in Gods judgement, shall never finde him; for, ye shall seeke me, and shall not find me. See Amos 5.11, 12. For not onely was their de­sire too late, now when he is gone, (and seldome is such a desire sincere) But. 1. They failed in [Page 142] seeking their Messiah in general, continuing to de­spise him, and persecute him in his members; and so many pretend to love piety, when it is spoken of in a general notion, and yet do persecute it, when they see particular effects of it in any. 2. They failed in desiring a Messiah bodily present with them, when now he is gone to heaven. And here­in they reap the just fruit of their despising him, when they had him among them, and of their car­nal dispositions, that could not ascend by faith to him, if they had acknowledged him to be the Mes­siah. 3. They failed in their end in desiring the Mes­siah, not that he might expiate their sin and being in everlasting righteousnesse, but onely that he might deliver them from trouble, and make them prosper under him in the world. And therefore it is just, that such seekers come no speed, how earnest however they seem to be. Doctrine 10. Such as de­sire not Christs company, where they are, in this life, are justly secluded from coming to be where he is; for, therefore saith he to these who would persecute him from among them; where I am, thi­ther ye cannot come. Not onely shall they be denied accesse in their seeking, but shall be secluded for e­ver from his, and his peoples blessed society.

This sadde and grave doctrine gets but bad en­tertainment among these wicked hearers; who in stead of making use of this sad message and admo­nition, do carp at his expressions, wondering what he meant by them, or if his meaning was to leave them and go to the Jewes dispersed among the Gen­tiles; For otherwise they could make no sense of them. It seemes they carp thus, not out of igno­rance, for they might easily have understood what he spake so plainly, verse 33. of going to him that sent him: But they evidence their perversity and ma­lice, in that they never trouble themselves to keep him, nor propound any thing to him for informa­tion, but do onely agitate the matter captiously a­mong themselves. Doctrine 1. Such is the perver­sity of malicious men, that they will not onely not regard admonitions and threatnings, but will o­penly scorne them and wilfully mistake, and force obscurity upon the doctrine of faithful Teach­ers, that they may deride them; for, so did they here with Christ and his doctrine. 2. Men do be­wray their own corrupt dispositions, pretend what they will, when they dare carp and cavil at doctrine, as dark and unclear, and yet never come to Christ, or the means he hath appointed, for resolution; for, albeit they once, and again, repeat his words, and descant upon them, and carp at them, yet they said it but among themselves, and so prove that they desired no: satisfaction, but were glad of somewhat to quarrel. 3. It is also a black mark upon men, (be their pretences what they will,) when they are little careful to keep Christ with them, or to make use of him while they have him; for, what ever they pretend of obscurity in his doctrine, yet they avow it clearly enough, that they understood he was to leave them, and yet are not affected with it. 4. It is the ordinary sin of a priviledged peo­ple, that they will not be sensible of any hazard of Christs forsaking and leaving them; for, while they enquire whither will he go? they insinuate that if he were the true Messiah, he could get no such people as them to go to, and if he went to the dispersed among the Gentiles, (or Greeks, as the Gentiles are oft-times called in the New Testa­ment, because the Greeks, under Alexander and his successors, had been lately of greatest note among the Nations) and teach the Gentiles, it would rub more on him, as not being the true Messiah who left them, then upon them. And yet not onely did what they apprehended come upon them (for he left them, and sent his disciples to the Gentiles, and these scattered Jewes, to whom Peter and James wrote their Epistles) but even what they say, was a refutation of their presumption. For the condi­tion of their dispersed brethren was a witnesse and evidence of what they all deserved, and how much pains God had taken to drive them from that car­nal conceit of their singular priviledges and prero­gatives.

From this unto the end of the chapter, John re­cordeth Christs sweet Sermon upon the last day of the feast, verse 37, 38, 39, with some effects of it among the people, verse 40,—44. and the confusions that arise in the Councel of the Pharisees about him, verse 45,—53.

In this verse it is recorded, that this being the last and great day of the feast, wherein the people were again solemnly conveened to publike worship, being to depart on the morrow; Christ takes hold of this opportunity, with fervency and boldnesse, to make offer of his refreshing grace to all these, who, being thirsty, do come to him. It is not need­ful to determine that on this day they had a cu­stome of drawing water out of the pool of Siloam, with an eye to that Scripture, Isa. 12.3. But it is certain, that in this, Christ doth repeat that pro­clamation of the free mercate of his grace, which we have, Isa. 55.1. And albeit by thirsting, we are chiefly to understand a spiritual langour and de­sire [Page 143] after spiritual things; Yet it doth not seclude, but such as thirst, even after other things, should come to him, who alone is able to answer their expectation, as Isa. 55.2, Doctrine 1. While as Christ returns no answer to their malicious carp­ing, verse 35, 36. but makes this large offer, to all of them, or, at least, to such as would be con­vinced and come; It teacheth, partly, that meek Christ will follow, even despisers, with his graci­ous offers, and will digest all their effronted debor­dings, if at last they will embrace him. And part­ly, That he is so earnest, and so busie, when there is an opportunity to offer and do good to any, that he will not care to give his enemies the last word of him, and will say to them as Jacob said in another case to the man, 2 Sam. 18.14. I may not tarry thus with thee? 2. Opportunity may seeme strangely to slip away and be lost, as to getting a­ny good done, even when not onely faithful men, but Christ himself is about the managing of the work of the Gospel; for, now it is come to the last day, the great day of the feast, (as both the first and last were holy convocations, Levit. 23.34, 35, 36) and the people, after eight dayes atten­dance, are ready to go away, before they close with his offer. 3. Opportunities should be the more care­fully managed, that they are shortly like to passe over; Therefore doth Christ bestir himself on this last day. 4. When people are ready to retire them­selves from solemne exercises and Assemblies, to their ordinary employments and vocations, they have need to have their hearts seasoned and guard­ed with useful instructions; Therefore doth Christ publish this needful doctrine on that day, that it might beat them company home. 5. Albeit Christ be alwayes rich and good unto his people; yet it is his ordinary way, to blesse eminent and solemne times of his peoples worship, with much of him; There­fore also doth he make that great day of the feast, yet greater, by his sweet Sermon and offer of him­self upon it. 6. The truth of God, and riches of Christ ought to be proclaimed with such courage, fervency, and zeal, as becomes such a message, and as may invite hearers to take notice of it; There­fore Jesus flood (whereas the use then was to sit and teach) and cried, not onely that he might be seen and heard in that great croud, but to testifie his courage when they sent to kill him, and his fervent zeal to have this doctrine beleeved and em­braced. 7. Man is a barren and all-needy creature, burnt up with wants and necessities, and not able to supply them of himself; for, so much doth their thirsting import, that they are burnt up, and must have somewhat without them, to coole and refresh them. 8. There is no satisfaction for empty man in any course he takes, till he come to Christ, and embrace and close with him. Neither will the world and things therein satisfie their expectation, who lust after these things; Nor will external per­formances satisfie them who have any true thirst: for, this is the onely remedy, Let him come unto me. See Matth. 11.28. Isa. 55.2. 9. As men are bound to have spiritual thirst after Christ, that they may be satisfied; and as Christ will satisfie and re­fresh such: So he doth allow and invite all these who have essayed many courses, but in vain, to come to him, and finde what they want; for, both are comprehended here, if any man thirst, let him come to me and drink. For clearing and enlarging whereof, Consider, 1. Christ is so condescending, that he will not refuse, even these who have wan­dred far, seeking contentment, before they would come to him; but will take up a man, after he hath been refused at all other doores, and him who hath spent his strength for that which is no bread, and drunk many a puddle dry, and yet is not sa­tisfied. Hos. 2.6, 7. 2. It is no matter what a man hath been before, so now he be driven to Christ, having essayed the vanity of all things beside; If a­ny man thirst, let him come; And albeit the thirst of many after other things hath been sinful and dishonourable to Christ, yet he will accept of them, if they come: Yea, albeit they want many things that are required in such as come; yet he will make them welcome, if they come to get these things. 3. Albeit spiritual thirst and indigencie, when it is discovered, be a very humbling condition; Yet it should be looked on as Christs forerunner, and as an invitation, call, and warrant, put in the thir­sties hand, that he may come; for, if any man thirst, it saith from Christ, let him come to me. 4. Albeit thirst be nothing else but a discovery, and a making of us sensible of our necessity; Yet it is Christs way, to take no other advantage of his peoples necessity, then to let 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 [Page 142] [...] [Page 143] [...] [Page 144] will they come to him and drink, or partake largely of his refreshments, See Cant. 5.1. Psal. 81.10.

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 Scriptu [...]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 ref [...]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 entertained by faith, the sweet influ­ences thereof will slow forth for the refreshing of themselves and others in their stations, and that with much refreshment and life; for, the rivers of living waters shall flow, and that out of his belly, which is the seat of delight, Job 20.15. As a spring sends forth streames to water the ground about it, and as the heart of man sendeth forth life and refreshment to every faculty and member, and as a General in an army sends out reserves to re­inforce his parties; So graces of the the Spirit in be­leevers will flow forth into their behaviour and car­riage, to make their heart be strong, to make their tongue to drop what is savoury, to make their feet like hindes feet, &c. and to refresh and gain ground upon others.

Here we have Johns commentary upon this last promise; who, belike, not understanding this him­selfe; (as they were ignorant of many things) till Christ was risen from the dead, doth now take pains to clear others who might be in the like condition. He declareth that by this living water is meant the Spirit and graces thereof, which beleevers were after­ward to receive, the giving whereof was suspended till the glorification of Christ the head of beleevers. This began in that solemne day, Act. 1. and doth continue still throughout all ages of the Church. Doctrine, 1. As the doctrine of Christ in Scripture doth oft times need to be interpreted, because of our shallow capacity; So the best Commentary upon Scripture, is it selfe, and the comparing of one Scrip­ture with another; for, John by this exposition, doth not only expresse his simpathy with these who might, possibly, be in the same condition that some­time he was; but doth point out the safe way of expounding Scripture, and sheweth that it doth ex­plain it selfe. 2. Whatsoever vertue is in water, for cleansing of filth, for cooling and refreshing the thirsty, and fructifying of barren ground; And whatever is promised in Scriptures, under the Metaphor of waters, is all to be found in a spiritual way, in receiving of the Spirit and graces thereof by faith; for, so is here explained, But this he spake of the Spirit, &c. compare, Chap. 4. 10, 13, 14. Zech. 14.8. 3. While he saith, beleevers should receive the Spirit, and the Spirit was not yet given, or, was not yet, (not in re­spect of his personal subsistence, but in respect of the measure of his gifts and graces to be poured out upon beleevers) it doth relate, partly, to the times of the law, and teacheth, That albeit beleevers under the law did partake of the Spirit in some measure, yet all that is nothing in comparison of that measure which is poured out under the Gospel; In that respect the holy Ghost was not yet given, which may shame them who make not use of their ample allowance, but do, under the Gospel, come far short of many who lived under the Pedagogie of the law. Partly, it relates to the present condition of the disciples, and his follo­wers, who were not yet endued with power from on high, and therefore were but weak and ignorant in many things. And it teacheth, That were men even in Christs company, yet they will not profit much with­out the Spirit. 4. It pleased our blessed and glorious Lord to abase himselfe, by undergoing a state of hu­miliation, till he perfected the work of mans redemp­tion; for, so is here imported, and in this respect the Lord of glory was not yet glorified, but continued under the vail of his state of humiliation. 5. The pouring out of the Spirit in ample measure, as, in the wisdome of God, reserved till the glorification of Christ as Mediatour, that so the proportion might be kept betwixt the head and the members; for, the holy Ghost was not yet given to beleevers, because, that Christ was not yet glorified. And as our blessed Lord did once abase himselfe so far, as beleevers must be kept back from their allowance, till he, who was a worme and not a man, be glorified; So we may expect that he will not rest, till we come up to share with him, now that he is exalted: And we should be content to stoop and share with him in the sad sufferings of his cause and interests, expecting that when he exalts himselfe in it, he will respect the desolate, Psal. 102.16, 17. And we having now to do with an exalted Lord, should expect much from him, Psal. 68.18. Act. 2.23. and 5.31. 6. While as under this pro­mise is comprehended, all that pouring out of the Spirit which followed upon the glorification of Christ, and these gifts in the primitive times, among the rest, as a peculiar instance, The meaning is not to put the saving graces of the Spirit, conferred upon belee­vers, in the same rank with these extraordinary gifts that were conferred upon some temporary beleevers then; Nor yet is it the meaning, that beleevers now should expect the same fruits of the Spirit for kinde, that were conferred on some beleevers then; But it tends to shew: That the saving graces of the Spirit are as excellent (and more) then many gifts that had a greater lustre, and the promise is richly fulfilled when men get these, albeit they want the other; That albeit all beleevers do not work the like visible wonders with the Apostles, yet by the receiving of the Spirit, as great wonders are wrought upon themselves in a spiritual way; for, thereby the dead are quickened, the deafe made to heare, the blinde to see, the lame to leap, the withered made fresh, and they get new tongues to speak the language of Canaan, which they under­stood not before; And, That their way of carriage and deportment, who received the holy Ghost in these primitive times, should be a pattern to all these who would prove that they do now partake of the Spirit.

[Page 146]In these verses, we have the effects of this Sermon among the hearers, some are so affected with it, that they acknowledge him to be that great Prophet pro­mised to Israel, Deut. 18.18. whom they understood to be another then the Messiah; Others do confesse him to be the Christ; but others oppose against that, that he (as they supposed came out of Galilee, whereas according to the Scriptures, the Messiah was to come out of Bethlehem; And upon this diversitie of opi­nions, there ariseth a schisme and division among them: But there are some so violent, that they will dispute none but with their hands, and yet are impeded. Doctrine, 1. Christs doctrine will not want effects among hearers, but will either gain ground upon them, or put them to disquiet, debate, and vexation. As here we see. 2. Schisme and division is an ordi­nary consequent that followes upon the preaching of the Gospel; Not through the Gospels fault, but by reason of the divers tempers of men, unto whom it is preached; for, there was a division among the people because of him. 3. Diversity of opinions in matters of Religion, is a mean and occasion of divisions and rentings among a people; for, it was upon their different apprehensions concerning him, that this division arose among the people. 4. Mens ignorance, or not right understanding or taking up of the truth, and one of another, may breed division, whereas other­wise there would be an agreement; for, they who said, of a truth this is the Prophet, and they who said, this is the Christ, did in effect agree; for he is a Prophet, and that is one of his offices as Messiah, to be that great Prophet of whom Moses spake, Deut. 18. And yet their own mistakes, in conceiving that these two were different, bred a division betwixt them. 5. Men may be much affected with Christ and his excellency, who yet come far short of the truth of what is in him, and who do not come to him as a Saviour; for, when they are affected with him as a Prophet, yet they come far short, and do not see him to be the Christ. 6. As for these who acknowledged him to be the Christ, we may either conceive that they did but see him to be so, but yet made no use of him; As indeed, the conviction of many doth produce but small, or no effects: Or, that they were indeed sin­cere, and yet no more mention is made of them; For the Lord seeth it sitting, oft-times, to bury the memory of many of his dear children in silence, who yet are no lesse honest then these who are more famous. Thus albeit the Lord did choose Matthias, Act. 1.23, 26. and that rather then Joseph, whom it seems the A­postles preferred to him, and therefore mention him first; Yet it pleased him never to registrate a word more of him. And by this he would teach, That to be famous, and in an account in the world, or noted among professours, is not the great businesse in Religion, nor that which the truely sincere will make much ac­count of. 7. Mistakes and ignorance are a great im­pediment, to the successe of the Gospel; This ap­pears not only in them who mistooke the prediction concerning the Prophet, as if he were to be another then the Messiah; But in these also (either the same or other persons) who being indeed acquainted with the Scriptures which make mention of Christs linage, and the place of his birth, are yet ignorant of the truth about Christs nativity, supposing that he was of Ga­lilee, because he was educate and resided most there: Shall Christ come out of Galilee? Hath not the Scrip­ture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was, which indeed was true in it selfe, and true of Christ, Matth. 2.1. though they were ignorant and mistook him. 8. Men are oft-times exceeding guilty in the matter of their own ignorance, because they do so affect it, and do not search for knowledge, but rather delight to have somewhat to cavil at; for, such was their way here; as they knew from Scripture where Christ should be borne, so they might easily have been cleared of their doubt, if they had enquired at himself, his mother, or disciples, but they desire to cavil and shew their wit against him, 9. There are some men so brutish in their violence against Christ, that his fairest offers, and his respect among others, do but set them on edge against him; for, after this sweet preaching, and after that some were affected, some of them would have taken him. 10. The Lord, in his wise providence, doth so order, that many who are very eager to wrong Christ and his followers, shall yet want power to do it; for, but no man laid hands on him, which followed not from any natural conscience or reverence in them toward him, but from the over­ruling and restraining power of God.

Followeth the confusions that arose in the Council of the Rulers about Christ, occasioned, partly, by the returne of the officers without him, to ver. 50. and partly, by some divisions among themselves, verse 50, 51, 52, 53. Albeit this was a solemne day, yet it seems they stay not at the publike service, but are conveened in Council against him, being earnest to have him taken before the feast were ended, that so they might prevent his withdrawing of himselfe among the mul­titude. And albeit they had sent out the officers before, ver. 32. (and belike they did so from day to day) that they might watch all occasions for appre­hending of him; Yet it seemeth they had received strict enjunctions to bring him this day, lest the occasion should be lost. And in these verses, we have their re­turne without their errand, and when they are posed why they did so, they give a better account of the preaching then of their commission, declaring that he preached so singularly, that they could not meddle with him. Whence learn. 1. Albeit it be both lawful and necessary, that seducers be restrained by civil power; Yet it is a mark of a decayed and persecuting Church, when Ecclesiastick Rulers lay aside all use of their spiritual weapons, and do only arme themselves with force and power; for, so was it here, their instru­ments [Page 147] to do their affairs for them, were officers, and therefore no wonder they employ them against Christ, to bring him before them by force. 2. The Lords providence is alsufficient, when he pleaseth, to disap­point his fiercest enemies, and to make them masse their errands and purposes; for, the Messengers return without successe. 3. As it is a great evidence of mens pride, when they think nothing should stand in their way, and they do rage, when they are disappointed. So the Lord seeth it meet to vexe persecutors, and to make their own confident creatures grieve them; for, by reason of their disappointment, they are in a rage, and do power it out upon their own servants, who did not serve their ends well enough, Why have ye not brought him? 4. It is righteous with God, that they whose great work is to oppose Christs doctrine, and who shut all doores, that themselves be not troubled with it, should be forced to hear their own creatures preach his praise, little to their contentment; for, the [...]e Rulers would not hear Christ, and their case was to hinder any from 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.

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 behalf [...], 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; Therefo [...]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 Church­men; 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 [Page 148] 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.

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 place; Yet Christ can draw it out when he needs it; for, Nicodemus, who came to Jesus by night, (Chap. 3. 1, 2.) dare now say some-what in Council for him; and albeit yet he do not openly avow him, but only pleads for that which is due to the greatest malefactour; yet it is taken by them as a testimony to Christ, and afterward we will finde him appear better. Christ will not want witnesses, so long as there is a timorous Nicodemus, a politick Gamaliel, yea, or an Ethnick Pilate, to employ. 4. Albeit the hazard of ill company be but too discernably, in many who converse with them; and albeit where the Lord gives a calling, the overcoming of that one difficulty of departing from respect and accommodations, would prevent many tentations that follow on staying; Yet it is not the will of God, that men abandon a lawful station, be­cause of the corruptnesse of these who are employed with them in it; Nor yet that they should quit their station in a Church judica [...]ry, so long as that Church hath not received a bill of divorce, and the judicatory is in it selfe Gods ordinance, and the members, such officers as are warranted by the word to be there, and not of mens devising, however they be corrupt; Therefore, it is marked of Nicodemus, without any blemish, that he was one of them, and now in Council with them. For this Council was Gods ancient Ordinance, and the Church of the Jewes was yet a true Church, and the Rulers, how corrupt soever, were men in lawful Ecclesiastical office. And elsewhere, it is not beleeving Rulers fault, that they were Rulers, but that they wronged Christ by their silence in their station. See Joh. 12.42. 5. It is the lot of Christ and his followers, to meet with much partiality and foule play in the world, so that they will not be allowed the faire justice that is not denyed even to malefact­ours; for, so doth Nicodemus his Apology import, that they would judge him before they hear him, and know what he doth, which is not only contrary to the Word, but to all equity in any procedure, which re­quireth that Judges should hear parties, and be clearly satisfied in matter of fact, before they proceed to sen­tence. See Exod. 23.1. Lev. 19.15. Deut. 17.4. 6. Men may very readily fall in that fault which they will soon discerne in others; And they who taxe others of ignorance, may give proofe of much igno­rance themselves; especially when they are blinded with passion; for, whereas they condemned the people as ignorant, ver. 49. Nicodemus findeth their practice lesse aggreeable to the law, doth our law (given to us the Jewes, and of the knowledge whereof we the Rulers do glory) judge a man before it hear him, &c?

Followeth their reply to Nicodemus, with the con­clusion of their whole consultation. Albeit Nicode­mus spake but very little, and that which might have been said for any delinquent, yet he meeteth with as hard a rub as if he had said more. They do upbraid him with Galilee, and do assert that they are so sure that Christ, who came (as they supposed) out of Ga­lilee, is not so much as a Prophet, that if he were also of Galilee, they would respect him the lesse. And therefore they bid search and look, not so much if Nicodemus were a Galilean, as if he could produce any record, testifying that ever a Prophet had risen out of Galilee. Yet it is remarkable, that however they were thus more and more enraged, yet they scatter without any conclusion against Christ. Whence learn. 1. Persecutors are so furious, that if a man speak but mildly and equitably in Christs cause, and do not op­pose him as furiously as themselves, they will be sure to account him an enemy; for, so do they deal with Nicodemus, who spake nothing but what justice re­quireth, even though the party pleaded for deserved to be condemned. 2. It is a token of fury in men, and of [Page 149] their rage against Christ, that when any plead for him, they are not answered in reason, but their persons are reflected on; for, so do they answer Nicodemus his rational exception, Art thou also of Galilee? 3. It is also the way of persecutors, to bear down truth, by making false and untrue grounds passe for currant; for, such are their reasonings here, Search and look, for out of Galilee ariseth no Prophet. Where they lay down two false principles; one was, that Christ came out of Galilee, whereas indeed he was born in Bethlehem; and the other was, that suppose it had been true that no Prophet had hitherto arisen out of Galilee; yet it would not follow that none should ever arise out of it. 4. It is very great injustice, to rub reproaches upon whole provinces of people within the visible Church, and particularly, to account of them as secluded from the participation of the gifts of Gods grace, which are freely bestowed according to his pleasure; for, herein they saile, not only that they reproach the whole province of Galilee, (a practice like to which did once breed great trouble, Judg. 12.4.) but that they would se­clude all of them from being ever capable of that gift of prophecy. 5. There is no council nor understand­ing against Christ, but when he pleaseth, he can dissi­pate all of it; for, here, every man went to his own house, without doing any thing. And albeit he take not alwayes this mean of making their councils dissolve without conclusion; yet we may be certain that if they get permission to conclude, yet they shall never get their conclusions, put in execution; or if they do execute them, yet they shall be far from the end which they propose to themselves to attain thereby, which is, the subversion of Christ, his Kingdome, and truth. 6. When God hath the conspiracies of men against Christ to dissipate, he needs not many probable means to effectuate it, but can cause the speaking of one word serve the turne, to break the snare; for, upon Nico­demus word, this followeth, every man went to his own house.

Unto this history of the adulterous woman, some­what is premitted (in these verses) by way of intro­duction, which also points out the connexion of this purpose with the former. And, 1. Whereas his per­secutors, had houses of their own to go to, Chap. 7. 53. he, after his preaching and debates retires to the Mount of Olives without the City, that night, ver. 1. We finde elsewhere that he went out and lodged by night in Bethany, (which was upon the side of that Mount,) belike with Lazarus and his Sisters, that so he might prevent any designe they might have against him, to be acted in night uproares. See, Matth. 21.17. But his early returne, ver. 2. makes it probable that he rather went out to the Mount it selfe, that he might pray in secret; and so it seems to be understood, Luke 21.37. with Chap. 22. 39, 40. And this seems to have been his constant custome after this time, to leave the City by night. 2. Having spent the night there, he returnes to the Temple, and finding the people stock about him, he teaches them, Who these hearers were, whether the people that were now rea­dy to depart on this day after the feast, (for whose cause Christ returns so early) or, the multitude of the in habitants of Jerusalem, is not much material. Only it seems that they were of the common sort, and few or none of the Rulers. And as for his gesture in teaching, that he sate down, it was their custome in these times, and a testimony of the respect that is due to them that carry the minde of God; and we finde Christ sometime preach sitting, Luke 4.20, 21. sometime standing, Joh. 7.37 and at this time his wearinesse with night watching might call for it. Nor is it much to be stood upon, which of these gestures men use in preaching; But Preachers ought in these things accommodate themselves to seek the benefit of hearers, and that they be heard and seen by them. Doctrine, 1. It is no strange thing to see Christ and his followers, for all their faithful services in an ingrate world, yet wanting any comfortable accommodations in it: for, after Christ hath spent the day time in teaching, he wants a safe and convenient place to retire unto, within the Citie, and must go out to the Mount of Olive. See Luke 9.58. 2. It is the duty of Christs Servants and people, not to rest satisfied with any publike and open performances in Gods service; But they should also joyne therewith a conscientious ob­servance of the duty of secret prayer: which is not only needful in Ministers, that they may draw down blessings upon their endeavours, but in all the godly also; that it may be a witnesse of their sincerity, and a mean of keeping up communion with Christ, and of preventing much anxietie: Therefore Christ, after [Page 150] his preaching all day, goes to prayer in the Mount of Olives. 3. As the sinnes of the Elect deprived Christ of many a nights sleep, that so he might sanctifie rest and sleep to his beloved, (whereof this passage is one instance) So they who are servent in following after communion with God, will rather take their sleeping time, then they should want an opportunitie of secret prayer; As here Christs practice doth teach. 4. As the general calling of Christianity is a very throng task, wherein a man needs never want an opportunity of doing service to God, Yet without prejudice to his outward calling and occupation; So in particular, a Ministers task is very great, and preaching and prayer, and the duties of his calling following thereupon, may take up his whole time, if he be faithful: As here Christs practice doth teach, who having spent the night in prayer, early in the morning came againe into the Temple and taught. See Act. 6.4. 5. As Christ can get hearers to himselfe, when he pleaseth, and pur­poseth to do good, even in despight of all his enemies; So affection to Christ, and his doctrine, will stand upon no impediment that would stop the way: There­fore, albeit it was yet early, and the Rulers were raging against Christ; yet all the people came unto him. 6. Where affection is kindled, and drawes men to fre­quent Christs company, they will be sure of a meeting, and to be taught by him: Therefore, albeit he might justly have a great quarrel against that Citie; Yet since affection drew the people, he could not refuse them, but sat down, and taught them.

Followeth the history it selfe: wherein, first, (in these verses) we have the case propounded to Christ by the Scribes and Pharisees, who while he is preach­ing, do present a woman taken in the act of adultery unto him, and pointing out what was determined in Moses law, they do in an insinuating way ask his judgement, only that they might take some advantage of him by his answer. For, if he should, according to his wonted offers of clemency assoile her, they would condemne him as contrary to Moses; and if he condemned her to die, then they thought to make him odious to the people, as contradicting his own practice, in eating with Publicans and sinners, and his Doctrine, in offering mercy and grace so freely. We need not be inquisitive why they present only the woman, though it be probable, that however they were taken in the very act, yet the man had escaped from among their hands. Doctrine. 1. Christs servants ought not to think it strange, when they get not through spiritual duties with ease, but do meet with many temptations and interruptions in them; for, Christ himselfe was interrupted by these wicked men; They brought in a woman taken in adultery, &c. 2. It gives just ground of suspition, when men, who were violent enemies, do on a suddain become flattering and insinuating friends; for, it was for little good that they who, even now, were seeking to kill him, do in a flattering way call him Master, and do set this woman in the mids, or, in open judgement, before him, and do seek resolution concerning her from him. 3. Such is the perversity of fallen man, that whatever God do testifie of his displeasure, by word or judgements, against grossest sinnes; Yet they are continued in and followed, yea, and committed in times when God calls them to solemne-exercises of his worship: for, albeit adultery be expressely prohibited, as a grosse iniquity, and albeit that and the like uncleannesse had oftentimes drawn down very remarkable judgements, as on Sodom and the tribe of Benjamin; Yet there is a woman taken in adultery, and that in the time of their solemne feast. 4. Albeit men think to carry their sinnes very closly; and albeit uncleannesse in parti­cular, be a work of darknesse; Yet the Lord, when he pleaseth can easily bring it out to light; for, she is taken in the very act. And albeit many may escape this, yet the Lord can make their sinne finde them out, and make their own consciences bring it out many years after it is committed. 5. Albeit the Lord may justly bring out hidden sinne, that the sinner may be made a spectacle of his vengeance; Yet oft-times it proves a great mercy to the sinner, when he gets not liberty to lurk in a sinful course, but is brought out to light with it: As here it proved in the issue, this woman being discovered, is brought to Christ even by his very enemies, and (in appearance) gets good of him, which she had missed, if she had not been found out. 6. The Lord doth so far detest the sinne of a­dultery, violating the Covenant of marriage, and e­specially in women, who do corrupt a family, by bring­ing in an illegitimate issue into it; That it is his will, that such, a transgression be punished with death: for, so do they repeat his Law given by Moses, that such should be stoned; and being a punishment of a moral transgression, it should stand in force so long as the transgression is still the same: The law con­cerning the putting of adulterers to death, is clear from Levit. 20.10. Deut. 22.22. But for the par­ticular way of it, by stoning, it seems to be gathered from that particular Law, concerning the betrothed Virgin, and him that lay with her, Deut. 22.23, 24. 7. It is the disposition of wicked men, to make it their study to lay snares, whereby they think to entrap Gods people, and to seek advantages against them; partly, by faire language, and partly, by cunning tentations, that so they may make them and their way odious: for, so do they deale with Christ, they flatter him, and ask but what sayest thou? but they did it tempting him, that they might have to accuse him. And albeit they gained nothing at Christs hand in this; Yet his [Page 152] followers have need to be cautious, and to beware of subtile insinuaters: Not that it is best to counter­mine subtilty with subtilty, but they should look on honesty as great safety, and divine policy, in such cases. 8. Christ doth easily discerne the drift of his enemies, and doth know which are tempting curious questions, and which are propounded out of necessity: There­fore doth John, being taught of him, record what was their drift, This they said tempting him, that they might have to accuse him. And indeed, when any come to Christ with cases, he first looks into the questioners heart, that he may know how it is affected with what he propounds, before he answer it.

In the second place, we have Christs dealing with them who brought the woman, and propounded the case. And, 1. He writes upon the ground as if he heard them not, in testimony of his sleighting them, ver. 6. 2. When his silence seemed to them to flow from some advantage they had of him in this matter, and therefore they importune him the more: He leaves the question, and turnes to the questioners, bidding them search their own bosomes, and since they needed not witnesses, who were to cast the first stone, Deut. 17.7. He bids those among them, who were without sinne, supply that office; and again writes upon the ground, in testimony of his dislike of them, ver. 7, 8. Upon this, 3. Followeth the effect of Christs answer, which is the conviction of these wicked men, who be­ing conscious to themselves what they were, and not willing to confesse it, nor to debate with him who could bring them out to light before the people, they take advantage of his stooping down, to slip quietly away, leaving the woman and Christ alone (not simply alone, for the multitude stayed and the woman in the midst, but all the accusers left them) And this they did, beginning at the eldest, who were most guilty, and most prudent to discerne what was in this answer, ver. 9. For clearing this answer a little, Consider, 1. As for that phrase, he that is without sinne, which imports a compleat purity, we need not here curiously distinguish it, from that blamelesnesse and being irreprehensible, which is elsewhere urged, 1 Tim. 3.2. Tit. 1.6. see­ing the Law of God requires both, and it was their great presumption to insult so over the woman, and over Christ as an enemy to the Law, when yet they were not only not sinlesse, but not free of the like grosse crimes, if not the same, wherein the woman was taken. 2. Christs requiring they should be without sinne who execute this sentence, doth not condemne Magistrates, who execute justice, though themselves be sinners; Yea, though they be vitious themselves. For he doth not speak, as a Magistrate, prescribing that none should be punished but by innocent and blamelesse men; nor doth he condemne the doing of justice and punishing of sinne in it selfe: But as a teacher, he sheweth what God will finde culpable in Magistrates; to wit, if they make little conscience of their own sinnes, when yet they punish sinne in others 3. Albeit Christs discourse doth not answer directly to their question, yet it fully breaks their snare laid for him, and brings a snare upon themselves. For it doth not strike against Moses Law, seeing he acknowledgeth the equi [...]y of the sentence of stoning, though he was not a Judge to pro­nounce it, and as a Minister would have them look to their own consciences. Nor doth this rough dealing contradict his doctrine of free-grace, seeing he is speak­ing to unhumbled Pharisees, that he may fit them for his mercy, and he deales sweetly with the woman af­terward. But as for them, his discourse doth indeed pinch them, while as they who boasted so much of re­spect to the Law, are found to regard it so little in their own practice, that their consciences sends them away confounded. Doctrine, 1. As Christ knoweth who propound questions, only to tempt him, and who desire to be taught; So he who warmely entertains the one, doth justly sleight the other, as unworthy of an answer: for, But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. It is but curiosity to enquire what he wrote; but his end in it, was, not only to shew, that it is fitter Ministers do any thing, then employ themselves in civil affaires; but chiefly to shew, that their question was idle, and deser­ved no answer. 2. Christs enemies may get leave to think that they have some notable advantage of him and his followers, only that their own disappointment may be the more shameful and sad: for, before they are convinced, they think Christ is silent because he knew not what to say, and therefore they continued ask­ing him, as insulting over him in their own mindes, if not also in their expressions. 3. Albeit Christ be tender and gracious toward humbled sinners; Yet he will strictly presse the Law upon all such as conceit of their righteousnesse, and will not come to him; Therefore doth he deal so roughly with those men, and points out what the Law required of them. 4. The perfect and spiritual Law of God doth re­quire of men, not only that they be without publike and visible blemish: but that they be without sinne or spot: for so much doth Christ require of these un­humbled men, that they be without sinne, 5. It is the will of God, that these who punish sinne in others, should be sensible of their own failings and that the sense of their own sinnes make them tender toward others: And it is a token of unsanctified Spirits, when men who censure or punish others, do not look [Page 152] upon their own wayes, nor do abstain from all lewd practices themselves, nor look upon the worst of sinners as their own picture, if they were left to themselves: for, this is the scope of Christs answer, as is before explained. 6. In our necessary medling with wicked men, it is our duty to take heed we do nothing that may seeme to approve them in their wicked wayes: Therefore, again he stooped down and wrote on the ground, to testifie that as at first he liked not their discourse; So yet he approved it not (however he had answered it) nor would keep up conference with them. 7. As without Christs pow­er, the most spiritual doctrine will do no good to the best of men; so when he pleaseth, he can put an edge upon a very short sentence, to make it waken the most benummed conscience, and cause it imprint inward challenges upon the heart, and outward shame upon the foreheads of men: for, so doth it here appear, they are convicted by their own conscience, and glad of an opportunity to steal away. 8. A wakened conscience will get other things to think upon, then to be taken up with idle cavils about Religion, or descanting upon the faults of others onely, for, they quit both their tempting of Christ, and accusing of the woman, and steal away. 9. A wakened conscience will tell a man, that the longer he liveth, his guilt is still encreasing, and he hath daily the more cause to be ashamed of himself for it, for, so much is imported that they went out, be­ginning at the eldest, even to the last. 10. Every conviction of conscience is not saving, nor is eve­ry one in a state of grace, whose conscience findes the edge of the word, to make him ashamed of sin; for, these men are convicted; and went out, as be­ing ashamed, who yet are but in the gall of bitter­nesse. 11. It is a sure evidence of an unsound wa­kening of conscience, when mens convictions make them flee from Christ, and shun either his further convictions or comforts; Whereas it is good not to go away from him, when sin is discovered, and the truly humbled sinner is kept with him till he finde favour: for, so appears in them, being convicted, they went out from Christ, and that one by one, without noise, when he was now stooping down, that so he might not have occasion to say any more to them: whereas the poor woman, though let go, stands still in the midst, in the place where she was sifted as a guilty person, till she hear what Christ will say to her. 12. All the plots of wicked men a­gainst Christ, will at last tend to their own visible and open shame: for, this was the issue of their enterprise. They came in with a resolution to have entrapped Christ, and they are sent out with much shame and confusion on their own faces.

In the third place, We have Christs dealing with the woman herself; who being left by her accusers, and not condemned by them, he doth also dismisse her with a gentle warning, to watch over her wayes in time to come. In doing whereof, he doth not make void the Law of Moses, nor say that none ought to condemne her to death, but he declines to act the part of a civil Magistrate in passing sentence upon her, and doth act the part of a Minister of the Gospel, in absolving an humbled sinner. Do­ctrine 1. As they who run away from Christ, when they are convinced, do but go on in their sinne, and carry their shame with them; So they who at­tend upon Christ, and betake themselves to the po­sture of condemned sinners, will at last get a gra­cious answer; as this womans experience doth teach, who (when her accusers went out) did stay still, to her own great advantage. 2. It is necessary, that such as are waiting on Christ for grace, be serious observers of his dealing, that from thence they may learn to know what a one he is: for, his questi­ons, when he lift up himself, Where are those thine accusers? hath no man condemned thee? did not slow from any ignorance in him, but serve to excite her to consider the power of his word, and what effects it had produced, and to shew that his doings are not easily marked, even when they are acted be­fore our eyes. 3. Such as are truly humbled with the sence of their sins, will get little pleasure to meddle, save with these things which nearly con­cern themselves: for, albeit Christ propounded two questions, yet she answers onely to what concerns herself, and that no man had condemned her, not meddling with what concerned them. 4. Such as Christ hath a minde to do good unto, are not to expect that so much will be intimate unto them at first, but they must be content to be exercised with attendance, and speaking to Christ, till the com­pleat deliverance come; for, so much appears in his dealing with this woman, He speaks so in her cause to the Pharisees, as encourageth her to stay still, till she see what further he will say: Then, he leads her up to speak to him, and gives her a ground of an argument, that since no man had condemned her, therefore he, the Saviour of sin­ners, would deal gently with her: and at last, he brings out his sweet sentence, 5. The charge and office of the Ministry is inconsistent, in Gods ap­pointment, with the exercise of the office of Magi­stracie, in one and the same person; and it is so weighty a calling, that it is enough to take up the whole man: Therefore, doth Christ, the great Messenger of the Covenant and Preacher of the Go­spel, refuse to take on that calling, Neither do I condemne thee. So also Luke 12.13, 14. 6. It is the allowance of Christ, that humble and cast down sinners be gently dealt with by his Ministers; and his rich grace will absolve such as do condemne themselves before him: for, by this sentence, he not onely declines to exercise the office of Magi­stracie, but doth absolve her, whom he knew to be humbled, in the Court of conscience. 7. It ought to be no impediment to humble sinners to expect absolution from Christ, that their sins are such as [Page 153] by the Law of God and man deserves bodily death, or that they are to die a violent death for them: for, though this sin deserved stoning by the Law of God; yet that doth not hinder Christ to give her a pardon. 8. Grace is so absolute and free, that it can make a very sudden change in sinners; it can take them, as it were, in the very height of their impiety, and convert and make pardoned Saints of them; for, so it appears in this woman, who be­ing taken in the very act of adultery, goeth not away from Christ till she be absolved. 9. Such as have tasted of Christs grace in pardoning their sin, will retain so much sense of their own corrupt in­clinations, and of their obligation to Christ for his mercy, that it will put them to a wary and cir­cumspect walking for time to come: for, so much is imported in the direction subjoyned to her abso­lution, Neither do I condemn thee; go, and sin no more. See chap. 5.14. 10. Albeit humble and pardoned sinners should have an eye especially, upon the sins they have been formerly addicted unto, and upon grosse and scandalous evils, that they break not out into them; Yet they should also be sensible of their pronenesse to all sinne, as having the seed of all sin within them, and should have an universal hatred against all sin, and be watchful over themselves, that they fall not into any sin: Therefore is the direction general, Sin no more, that she should not onely be jealous of her own inclination to her for­mer debordings, or oppose and strive against some sins, while she delighted in other sins, but that she should watch against all kind of sin.

In the rest of the Chapter, we have Christs preach­ing, conference and debates with several sorts of hearers, which we will consider in order as they lie. As for the time wherein this was done, we need not determine that it was on another day then that wherein he absolved the adulteresse, which some gather from this that the Pharisees were then gone out, verse 9. and are now come in again, verse 13. for it may be conceived, that these who now de­bate with him, were some others then they who had brought in the woman, who remained among the multitude, to watch for all advantages; or, it needs not be thought strange, that even they should have so much impudence, as shortly to return back, to oppose his Ministry so much as they could.

In the first place, in this verse we have Christ returning to his office of preaching, after that in­terruption made by the Scribes and Pharisees, and making a rich offer of himself, which occasions all the subsequent debates and discourses. And in it, taking occasion (as would appear) of the Sunnes rising and bright shining in the morning, he holds out himself as the true Sun of righteousnesse and light of the world; offering to all these who follow him, that they shall not onely have present light to order and sweeten their walking, but that this light shall bring life with it, and lead to eternal life. Whence learn, 1. Whatever interruptions wicked men lay in Christs way, yet he will not be hindered from doing and offer­ing good to sinners: for, notwithstanding they hindered him in preaching, verse 2, 3. Yet now he returns to it again, Then spake Jesus again unto them. 2. There is no better way to conciliate love to Christ, then to study to know him well, in his natures, excel­lencies, riches, and free offers to sinners: There­fore doth he commend himself here that they may follow him, I am the light of the world, &c See Psal. 9.10. Rev. 15.3, 4. 3. The whole world lies in darknesse of it self, being ignorant of misery, and of the remedy thereof, following the works of dark­nesse, and liable to affliction, wrath, and want of comfort, and to be cast into outer darknesse, where there is weeping and gnashing of teeth: for, so is imported in this Doctrine, that without Christ, mankinde are as the world is without the Sunne, and the use of these lights which are enlightened thereby. 4. The remedy of this sad condition is onely to be had in Christ, and he is able to cure all this darknesse, by enlightening the minde, and causing men to know themselves, by discovering and dispelling the works of darknesse, removing of wrath and misery, giving clear and wholsome directions in duty, and chearing up and warming the hearts of his own with his comforts: for, saith he, I am the light of the world. See Ch. 1.4, 5, 9. The Father is indeed a light to which no man can approach, and before whom Angels do cover their faces; but this light being revealed in the Sonne, is brought near, and made comfortable unto men. And his In­struments and Messengers are called lights, because they instrumentally conveigh this light which com­eth originally from him. 5. Christ's grace and light is not confined to one place or sort of persons, but is patent to the world, and to men of all ranks and conditions in it; Therefore is he called the light of the world. 6. They who would participate of the riches that are in Christ, ought to take him for their guide, and follow him, neither presum­ing to go before and prescribe unto him, nor yet loitering and lying by when he, in his example and directions, is going before; for, the advantage of this offer is, to him that followeth me, saith he. 7. As it is the duty of men who would partake of Christs riches, to follow him; So they who follow him indeed, will employ all the comfort they finde in him, to enable and encourage them to duty, and will account it sufficient, if they be enabled to walk after him, whatever their lot be otherwise. Therefore is the promise held out containing what they may expect in walking. 8. They who follow Christ, may expect that in his light they shall see light; They will not be left in darknesse of igno­rance, nor under the power of the wayes of dark­nesse, or under the danger of outer darknesse: And albeit sometime they may be left under a dark con­dition, wanting comfort, and feeling wrath, Isa. [Page 154] 50.10. Yet neither is that their allowance, nor shall they constantly walk so, or be left altogether under such a condition, but, in due time, shall have light arising in darknesse: for, so is the promise, he shall not walk in darknesse, but shall have light. 9. The light that comes from Christ will have quickening life accompanying it, and doth in the issue tend to eternal life, whereas the false light of the wicked, ends in sorrow, Isa. 50.11. There­fo [...]e is it said, he shall have the light of life, or, that light which is accompanied with the present life of holinesse, which in due time will end in eter­nal life.

In the next place, we have Christs first conference and debate with the Pharisees, who contradict his testimony, as worthy to be suspected, verse 13. To which Christ replies, asserting the truth and certain­ty of his own testimony, verse 14. chalenging them for rash judgement of him, when yet he was not judging them, verse 15. though if he did it his testi­mony were to be regarded, having not onely himselfe but his Father to bear witnesse to him, which were a sufficient number of witnesses by the Law, verse 16, 17, 18. but they were ignorant of the Father, as they were of him, verse 19. To which is subjoyned, that however he spake thus freely, and they had a great minde to take him, and had him among their hands, yet they were restrained, verse 20.

In these verses, We have their exception against his testimony, as obnoxious to be suspected, seeing he speaks so much in his own cause, verse 13. And Christ, albeit, chap. 5.31. he did, by way of pre­terition, passe this, that he might bring in the many witnesses that pleaded for him; Yet here he doth assert that his testimony concerning himself is true: Which he confirmes from this reason; That he came from God, and was to return to him a­gain: and being certain of this, he might assert it, whereas they being ignorant hereof, did carp at him. The force of this reason consists in these; partly, That he being God, who came from the Father in respect of his manifestation in the flesh, and was to return to him in regard of the manife­station of his glory in the humane nature exalted, he was a witnesse above all exception: partly, That being the great Angel of the Covenant, and Am­bassadour from the Father, to whom he was to re­turn an account, he might lawfully publish his own Instructions and Commission which were revealed onely to himself, and ought to be credited: And partly, That he perfectly knowing this, might bold­ly testifie and stand to it. Doctrine 1. Christs ene­mies are endlesse and restlesse in their oppositions unto the successe of the Gospel: for, after their for­mer interruption, verse 3. He no sooner begins to preach again, but they do again cavil. 2. Christs rich offers will not prevail with malitious enemies, to make them quit their opposition and submit: for, when he is not threatning, but graciously inviting sinners to partake of his fulnesse, they yet cavil. 3. Whatever just cause there be to suspect their te­stimony, who are but sinful and meere men, when they commend themselves; Yet this derogates no­thing from the glory of Christs being true in his testimonies concerning himself: for, albeit they think they have great advantage of Christ from this common principle, Thou bearest record of thy self, thy record is not true, yet it hath no weight at all here. It is true indeed that the corrupt nature of man, (which is prone too seek it self, and hunt after vain-glory, which yet is as easily lost as ob­tained, and cannot bear our weight in a day of distresse) may render such a testimony uncertain, but not necessarily prove it untrue, even in men; For honest men may lawfully commend themselves in some cases, and yet not bear false-witnesse, nor yet be guilty of self-seeking. But it doth not at all hold true in Christ who is separate from sinners, and not to be bound by the rules prescribed to men in such cases. 4. Enemies their opposing and inter­terrupting of Christ, will not make void his pur­poses; but he can make their opposition occasion much benefit to his people: for, albeit they thought by cavils to hinder his preaching, yet his very defen­ces and replies did bring forth most precious truths of the Gospel, for the edification of his hearers then, and of his people to the end of the world. 5 What­ever be Christs gracious condescendence, for the conviction of sinners, and confirmation of his own; Yet he will not allow that any should deny him the glory of any of his prerogatives, and particularly of his truth: Therefore albeit he formerly condes­cended, Chap 5. 31. to wave his testimony of him­self, that so friends and foes might see how many witnesses he had for him; Yet here when they con­tradict it, he will not passe from it, Though I bear record of my self, yet my record is true. 6. Christ being true God that cannot lie, and who onely can reveal himself and his will; and coming out of the bosome of the Father as Ambassadour into the world; he is an authentick witnesse, above all exception, in what he reveals; and his naked testimony and asser­tion ought to be credited, without seeking further proof or arguments: Therefore doth he confirme the truth of his record from the consideration of whence he came. 7. As Christ and his followers came into the world for awhile, to do the service for which they are appointed, and then to go to God; so the exaltation of Christ doth put his di­vine original and authority; and consequently, the truth of his testimony, out of all question; There­fore doth he subjoyne whither he goeth, not onely as the comfortable issue of his toile, which he [Page 155] looked to, but as a clear proof that he came from God, and consequently, that his record is true. 8. Such as are employed in Commission from God to carry his minde, and do vouch on that they have an account to make to God who sent them, will finde a necessity to cleave to their Commission, and to publish nothing but truth: So much also may be learned from Christs argument, who considering whence he came, and whither he goeth, doth there­fore bear a true record. 9. Christs knowledge of his own excellencie and authority, is sufficient to war­rant the truth of his doctrine, whoever else be ig­norant of it; for, he proves it true on this, I know whence I came, &c. albeit, saith he, ye cannot tell, &c. 10. They who would cleave to controverted and opposed truth, should not have it by guesse on­ly, but should certainly know and be perswaded of it, and then speak for it: So much also may be learned from Christs confirming the truth of his re­cord thus, that not onely he was indeed from God, and his doctrine the truth, but I know whence I came, &c. 11. It is mens ignorance (either simple or affected) of Christs person and Commission, that makes them so little regard, or lay so little weight on his doctrine and testimony; Therefore, in op­position to his knowledge, he subjoynes, but ye can­not tell whence I come, or whither I go, and there­fore do carp at my testimony and doctrine concern­ing my self.

Before Christ produce any farther proof of the truth of his record, he doth here challenge them for their censure of him. And as in the former verse he points out a difference betwixt himself and them in the point of knowing whence he came and whi­ther he goeth; So here he points out another dif­ference, and a defect in them flowing from this mistake: To wit, that as they were ignorant of him, so they judged carnally of him, and according to outward appearance, being led by their carnal principles. Whereas he, on the contrary, judged no man; Which is not to be understood in oppo­sition to their manner of judging, that he judged no man after the flesh; for (though that be true, yet) then what is subjoyned, verse 16. would im­port that he might judge after the flesh. Nor is it to be understood, that he judged no man in a poli­tical way, but onely, in an ecclesiastical way, was pointing out their faults; for neither in that respect will the opposition betwixt him and them stand, seeing they were not now judging him in any po­litical way, but onely censuring his doctrine and person: Nor yet is it Christs meaning in this place, to shew that he devests himself of that sovereigne do­minion and government that he hath over men, and all creatures, joyntly with the Father, of which Chap. 5. 22. for that he never quits; but his scope, is, to shew that he forbare the exercise of it, in some respects, for a time. And particularly, 1. That his chief errand in this his first coming, was not to judge men, but to purchase and offer salva­tion to lost sinners, Chap. 3. 17. and if any were condemned, it was but an accidental event flowing from mens own corruptions. 2. More especially, now when they were judging him, he was not judg­ing, but teaching and making rich offers; and there­fore their carriage was more blame-worthy. Doctr. 1. Albeit malicious carpers, or other enemies, can do nothing to Christs prejudice, yet will he not passe the wrong intended by them in their endeavours, without a rebuke: Therefore, albeit he hath shew­ed that their cavils could not make void his testi­mony, yet he will challenge them for their attempt. 2. Rash judging and censuring of Christ, his do­ctrine and way, is the ordinary fault of his enemies, and an injury which he will not endure at their hands; for, this is their particular attempt which he reproves, that they fell a judging. 3. Men by nature are so blinde and fleshly, that their judge­ment of Christ and his matters is to be suspected, and such as justly deserves a reproof from him; for, this was, in part, their fault, ye judge after the flesh, or according to the dictates of your cor­rupt reason and hearts, which cannot perceive the things that are of God. 4. To judge of Christ ac­cording to visible and outward appearances of his person or Kingdome, or according to our own pre­judicate thoughts; is but a corrupt judgement, and such as doth provoke him to anger; for this farther, and in particular, was their fault, in judging after the flesh, when their prejudices and blinded judge­ments let them see no more of Christ then his out­side. 5. It is the will of God, that his servants be found in meeknesse about their duty, when they are encountred with hard measure and unjust usage from their enemies; for, so doth Christs example teach, who when they judged him, was judging no man, neither in the general exercise of his calling, nor at this Sermon in particular. 6. It speaks Christs gracious condescendence unto lost man, that he first assayes him with the sweet offer of salvation in the Gospel, to see how that will work, before he pro­ceed to a sentence of condemnation; for, saith he, I judge no man, in this my state of humiliation, and at this time in particular. And albeit he spake sometimes sharply unto them, yet it tended but to drive them to his mercie. 7. Christs milde manner of dealing, even to his enemies, doth adde to their dittey, and aggravate their condemnation, who do not onely sleight, but oppose him; Therefore doth Christ mention this, to shew how great their guilt was, in malicious carping at him; ye judge after the flesh, I judge no man.

Lest they should except, that therefore he judged them not, because he could not truely challenge any thing; Therefore he declares, that he might judge them if he would, and if he did, his judgement were true. And thus he returnes to assert the truth of his own record, and, 1. He enlargeth the assertion, shewing, that if he not only bear record of himselfe, but against them also, yet his record is true, 2. He addes a second reason confirming this assertion, which is propounded, ver. 16. that he is not alone in what he doth, but the Father is with him, and it is confirmed, ver. 17, 18. that if the testimony of two men be suf­ficient in any matter according to Moses Law, to proove i [...], true, Deut. 17.6, how much more is his record true, being witnessed unto by himselfe who is God, and by the Father also, who by a voyce from heaven, and by mighty signes and wonders did declare and confirme who he was, and command he should be hearkned unto?

From verse 16. Learn, 1. Albeit Christ do con­descend to offer salvation unto lost sinners, yet if he pleased, he might in place thereof, judge and condemne them, and yet do no wrong; for, he speaks here of his judging, as a thing he might well do, if he pleased. 2. Christ cannot erre in judging of men; but as all his testimonies are true, so also he is true in judging, how crosse soever it seem to us; for, yet if I judge, my judgement is true. 3. As all these who are employ­ed by God in his service are never left alone by him in their difficulties; So in particular, Christ and the Father are undivided in the work of judging of men, as in all other works; and the Father is still with him as being of the same essence, and as with his Am­bassadour and servant, acting according to his instru­ctions; Therefore, saith he, I am not alone, but I and the Father that sent me, where he proves the Fa­thers conjunction with him, from his being his Father, by eternal generation, and from his sending of him. 4 Christs union with the Father, in judging, is an infallible proofe that he cannot erre in that work. It being impossible that he who is God, one with the Father, and who in all things walks according to his Fathers instructions, should erre in any of his testimonies or records: Therefore is it given as a reason why his judgement is true: for I am not alone, but I and the Father that sent me.

From verse 17, 18. Learn, 1. The Laws given by God do not serve for rules to direct or binde him, who is supreme and above all Law; but to be a rule and direction to these to whom they are given; Therefore it is called your law, not that they were the penmen or prescribers of it, nor yet only because they gloried of it, albeit they did little regard it in practice, but because it was given for their use and direction. 2. It is the will of God, that, as men should not be rash in private judging, so, in publike contraversies, they should not proceed to judgement upon every report or single testimony, but, at least, the matter must be proven by two witnesses; for, saith he, It is written in your Law, that the testimony of two men is true. Not that necessarily every thing that is deponed by two witnesses is true, for false witnesses may con­spire to assert an untruth, 1 Kings 21.13. Matth. 26.60. Acts 6.11, 13. But the meaning of the Law is, that at least, there shall be no fewer testimonies to prove any thing. And as great care should be had in examining witnesses, to finde out if there be any falshood, (wherein, even in persecuting of Christ, the Pharisees were exact, Marke 14.55, 56.) and for more security, the Jewes put the witnesses to confirme their testimony, by being first in executing the sentence, Deut. 17.6, 7. So where two witnesses concurre in one testimony, the matter is to be accounted legally true and proven, albeit the witnesses should lie. 3. Albeit Christ, as God, be above Law, yet his wayes are so just, that the Law can have no just ex­ception against him; Therefore doth he confirme his assertion from their own Law. For, if the testi­mony of two men (who are fallible and may deceive) doth suffice to prove a matter to be true; how much more is he to be credited, who is witnessed unto by the Father, and by himselfe as God witnessing of himselfe, as man and Mediatour; seeing these witnesses are truth it selfe, who cannot lie, nor be byassed? 4. The truth of Christs offers unto lost sinners is so abundant­ly confirmed by unquestionable witnesses, that none can call them in question, without egregious wrong done to God; So much also may be gathered from this double witnesse, of himselfe, and the Father that sent him. 5. The Father and the Sonne, albeit one and undivided in essence and operation; yet are distinct persons, and did distinctly bear witnesse in this testi­monie concerning the man Christ, and his offers as Mediatour; for, saith he, I am one that bear witnesse of my selfe, and the Father that sent me, beareth witnesse of me.

As before they carped at his testimony concerning himselfe, so now little regarding what he said, they carp at his other witnesse, desiring to know who his Father was. For they alleaging he had none but Jo­seph, would look upon him to be as unfit a witnesse as they conceived himselfe to be; or if he should call God his Father, that would waken the old quarrel, Chap. 5. 18 But Christ doth not stand to answer their [Page 157] question, but declares they were both ignorant of the Father and him, and ignorant of the Father, because they knew not him. Whence learn, 1. Let truth be never so clearly held forth, yet (without the power of grace) enemies will not be gained thereby, but they will still jangle, and set their wit and parts on work to finde out new cavils; for so do they here, all the fruit of Christs doctrine on them, is a new taunt­ing question, where is thy Father? 2. Where there is greatest conceit of parts and abilities, there is ordi­narily greatest real ignorance, especially of saving truths in a saving manner; for, these great Rabbi's, who think themselves able enough, to hold up the de­bate with Christ, yet this sentence from him, ye neither know me, nor my Father. 3. Albeit the Father and the Sonne be two distinct persons; Yet they are undivided in essence, so that the one cannot be known without the other; And particularly, albeit devils may beleeve there is a deitie and tremble, Jam. 2.19. and albeit Jewes and others may have some notions of him as Creatour of the world; Yet there is no saving knowledge of God but in Christ, Joh. 17.3. Therefore, saith he, ye neither know me, nor my Father, and particularly, he asserts their ignorance of the Father, because they knew not him. 4. The divine nature did so evidently shine in the Sonne, that whosoever knew what a deitie was, might have seen it in him; and whosoever took up his deitie, were thereby forth­with led to know the deitie of the Father; for, saith he, if ye had known me, ye should have known the Father also. And herein Gods gracious condescendence is to be seen, who since his divine nature could not be comprehended nor taken up by us, was pleased to re­veal and manifest himselfe in his own Sonne (the ex­presse image of his person) cloathed with our; flesh, and to hold out this mirrour unto us in that word which is neare unto us, and which doth prevent our anxious thoughts about ascending up to heaven, or descending down unto the deep, Romans 10.6, 7, 8.

In this verse we have a conclusion subjoyned to this first conference; wherein it is declared, that how­ever he spake thus boldly, and that in a place of the Temple where they had him as in a net; and how ever their rage was great against him: Yet none of them meddled with him, God so ordering the matter, because his time of suffering was not yet come. As for this place, the Treasury, the Jewes had a chest in Joash his time, wherein they received the peoples collections as they entred into the Temple, 2 Chron. 24.8, &c. and it seems they continued this practice afterward, Mark. 12.41. Luk. 21.1. But this was a room or chamber belonging to the Temple, wherein these treasures and other things belonging to the ser­vice of the Temple, were kept; of which see, 1 King. 6.5, &c. 2 Chron. 5.1. and 31.11, 12. Neb. 13.5.—9. and 10.37, 38. Ez. 8.29. And as this was their custome then, so the Lord doth yet require that somewhat be laid up for Religious uses, providing it be lawfully acquired, and rightly em­ployed. Doctrine, 1. The many hazards wherein Christ and his servants may be, and the many advan­tages that enemies seem to have over them, should not cool their courage in doing dutie; for, these words, which were so sharp, spake Jesus even in the treasury, as he taught in the Temple. 2. As enemies are end­lesse in their rage and attempts, against Christ and his people; So the providence of God is as vigilant to preserve them, so long as he seeth fit; for, as before, so over again, no man laid hands on him, for his hour was not yet come. The providence of God was as effectual for his preservation at one time, as at another. 3. This frequent repetition of his preserva­tion, because his hour was not yet come, serveth not only as an encouragement to his people, in being faithful in their duty and trust, seeing they are guard­ed by him who can preserve so often. But further serves to teach 1. Many deliverances should never make us put thoughts of suffering, in Gods time, out of our minde; for Christs preservation so frequently is still seasoned with this, his hour was coming, though not yet. 2. Former preservation speaks so much of Gods power and favour, as may make his people re­solute to endure suffering, when his will is to expose them to it; for, such use doth Christ make of this his frequent preservation, when they take him, which is the meaning in part of Luk. 22.53. 3. Christ also makes use of it in that place, Luke 22. and Matth. 26.55. to testifie, that as his bold and open carriage, and his preservation in it, did bear witnesse of his in­tegrity, and of Gods favour toward him; so their clandestine course did testifie what confusion of con­science they had in it. And indeed however enemies may carry themselves high, when they are persecuting; Yet their consciences within are a sufficient witnesse and torture to them, if they would suffer them to speak.

From this to the end of ver. 29. we have a new Ser­mon and debate; wherein Chri [...]t threatning them with his removal, and the sad separation that should be betwixt him and them, ver. 21. They, according to their custome, do tauntingly cavil at it, ver. 22. But Christ sheweth what their disposition was, contrary to his, ver. 23. and therefore they could not but perish, especially since they made no use of him, ver. 24. he having so often informed them what he was, so that they could not sinne ignorantly, ver. 25. And further, Christ sheweth that though he had much to lay to their charge, yet he would forbear now, and content himselfe with this, that his Father, whom he obeyed, was true, and would call [Page 158] them to an account, ver. 26. and that (however they understood not this at present, ver. 27. yet) after his suffering, they should be convinced that he is the Messiah, obedient unto, and approven of his Father, verse 28, 29.

In this verse we have the summe of this Sermon; wherein, considering that they despised his rich offer, ver. 12. and not only so, but they intended violence against him: Therefore, he threatens them with the removal of himselfe, and that however they seek him, yet they shall perish in their sinnes, and have no accesse to him. Of this see Chap. 7. 34. Doctrine, 1. The greatest of opposition will not drive Christ away, where he hath a minde to stay, or till he please; for, he would not be put away by their violence, but I go, saith he. 2. The wicked may at last get their will of Christ, so far as to be rid of him, but for a plague to them; for to them who would have taken him, ver. 20. he saith, I go my way. 3. Where Christs gracious offers are rejected, and himselfe persecuted, it is a pre­sage that he will remove; for, to such he saith, again, as his next message, after the former, verse 12. I go my way. 4. As Christs removal is the saddest of judge­ments; so it is a judgement, the evil whereof is not easily laid to heart; Therefore must it be so oft in­culcate upon them, as their saddest stroak. 5. Christs removal from a people draws on such miseries, as may make great despisers misse and need him, and make them glad to seek him, if so be they could finde him; for, I go my way and ye shall seek me. 6. Since reprobate men do sometime seek Christ whom they despised, not because they love him any better, nor because they pur­pose to give him any employment about their sinne; but only to be rid of trouble by him; Therefore such seekers do die impenitents for all their pains, and go to their graves before they be rid of their sinnes, and with their bones full of them; for, to such he saith, ye shall seek me, and shall die in your sinne, that is, die impenitent, and pine away under the punishment of iniquity, till they die, and that because they would not die to sinne. 7. Such as do reject Christ here, and die impenitent and unreconciled with him, shall finde his removal from them will end in eternal separation; Therefore it is subjoyned, whither I go ye cannot come.

In this verse we have their taunting reply to this sad threatning. They think there is no good place (nay nor heaven) to which he can go, but they may well follow, if not go before him; and therefore they al­leadge that he will take some black course of cutting himselfe off, and they will let him go to that without their company. Whence learn, 1. None are more ready to despise threatnings, then they who most de­serve them, and lie nearest the danger of them; for, so appears in the answer given by these hearers, 2. Such as do once breed themselves to a despising of threat­nings, will grow still the longer the more hardened and insolent, till the execution of vengeance discover their folly; for, now they are grown worse then in their former reply, Chap. 7. 35. It is but cold matter of comfort, that the more a man habituate himselfe in sinne, he grows the more bold and impudent, for that is a spiritual plague upon him. 3. Obdurate sinners may come to that height, that instead of trembling at threatnings, they may mock at them, and bitterly taunt the carriers of these sad tidings; for, to such an height do these come, will he kill himselfe? because he saith, whether I go ye cannot come. 4. Loftie pride, in mock­ing at the Word, and taunting the messengers thereof, will not go away without exemplare punishment, and such scoffers may meet with that plague in reality, which they in reproach cast upon the servants of God; for, so befell these scoffers; They tauntingly suppose Christ will kill himselfe, but within few yeares, in the siege of Jerusalem, many of them were redacted to such despair in their extremities, that they did indeed cut off them­selves. 5. It is a great delusion among men, hinder­ing the successe of threatnings, and making them insolent and bitter when they are threatned, that they entertain a great conceit of their own worth, and will not be perswaded but it will be as well with them as any; for, this was the cause of all this peoples miscar­riage; They conceived Christ could go to no good place from whence they would be secluded, and there­fore they do so taunt him.

Christ in his answer doth not meddle with their perverse humours, but goeth on to confirme what he had said. And, 1. He pointeth out the reason and ground of his sad sentence, to wit, their original dispo­sition, which is corrupt and earthly, and contrary to his, ver. 23. and this also is a cause of their ignorant mi­stake of their own danger. 2. From this he inferreth, that he had justly said they should die in their sinnes, seeing they would not by faith embrace him, who only could apply a remedy to their evils, ver. 24. Whence learn, 1. It is not enough that wicked men be con­vinced of their evil deeds, unlesse they also study their original condition, and know that their evil practices do not flow only from a present tentation, or from evil breeding and education, but are the fruits of their na­tural corruption; Therefore doth Christ point out this to these Jewes. 2. Albeit man before the fall, was raised up to enjoy a spiritual life and communion with God, yet by the fall, he is cast down, and hath his ori­ginal [Page 159] from beneath and favours only of the world and of things therein: for, so much doth he intimate to these Jewes, Ye are from beneath, ye are of this world, 3. Albeit Christ did take on our nature, yet he is alto­gether free of the sinne and corruption thereof, being divine in his original and way of conception, and in his condition, holy and separate from sinners; Therefore saith he, I am from above, I am not of this world. Where he doth not deny the truth of his humane nature, but disclaims all communion with sinne and the corruption of flesh and blood. And albeit it be said of his Saints also that they are not of this world, Joh. 15.19. and 17.16. Yet it is true of Christ in a singular manner, for he is absolutely unspotted by nature, they are so only by regeneration, and in part, and comparatively in respect of others. 4. As the study of Christs divine original and condition, is a glasse wherein men may study the vilenesse of their own condition; so it is a sad evidence of separation from Christs company, so long as m [...]n retain a total disconformity to him: for these ends doth he point out these two in their contrariety, ye are from beneath, I from above. See Rom. 8.29. 5. Men continuing in their corrupt original, without renovation from heaven, cannot expect life eternal, but will perish in their sinnes; for, he draws this from the former discourse, by way of conclusion, I said therefore unto you, that ye shall die in your sinnes. 6. Albeit death be the desert of all sinne, and God do daily threaten sin­ners with it; Yet all this admits of the exception of faith in Christ: And as this only (and nothing else) can come betwixt the sinner and deserved wrath; so even the grossest of sinners shall not perish, if they turne and fly to Christ: And when sinners do not this, their unbeliefe renders their case desperate and incurable. Therefore is this threatning propounded with this exception, even to these malicious Jewes, If ye beleeve not that I am he, ye shall die in your sinnes. 7. It is not sufficient for preventing the due desert of sinne, that men do pretend to faith in the Messiah, unlesse they do acknowledge and embrace him as he reveals and offers himselfe; for, this Christ requires, as absolutely necessary, that ye beleeve that I am he, where he mee [...]s with their faire pretences of beleeving in the true Mes­siah, and sheweth, that unlesse they embraced him for the Messiah, how contemptible soever he seemed to be, all these pretences would not avail them.

The Jewes do captiously reply to his discourse, en­quiring who he was that had laid so absolute a necessity upon them to beleeve on him. He answers, that he was even the same he had declared to them since the beginning that he began to preach; to wit, the Sonne of God and Saviour of the world, And by this he de­clares that their unbeliefe would be so much the more hainous, as it could not slow from ignorance, they being so often informed of the truth. Doctrine, 1. As it is the lot of Christ and his servants, to have their doctrine, and threatnings in the name of the Lord, en­tertained with reproach; so also will their persons be mistaken and set at naught; for, such was Christs lot, they scofte at his doctrine, ver. 22. and now they do in contempt enquire, who art thou? their blinde eyes not discerning his glory through the vail of his humiliation. And herein his people must resolve to share with him, 1 Joh 3 1 2. As the truth of God is, in all ages and tunes, unchangably the same; So it is the duty of the messengers thereof, to be constant in preaching of it, and not to change their note, whatever contradiction and opposition they meet with; Therefore doth he, notwithstanding all their malice, give this answer, even the same that I said unto you from the beginning, as not minding to change his note. 3. Albeit men may hear much which they sleight and forget; Yet the Lord will not forget to reckon with them according to what they have heard, whatever use they have made of it; Therefore he doth not expressely answer to their questi­on, but remits them to what he had said, to let them see that all of it would be laid on their account, to aggra­vate their obstinate unbeliefe.

Christ, meeting with so much obstinacy in th [...]se Jewes, doth, in the rest of this discourse, give up with them; And declareth, that however he could not only discover, but convince them of much sinne and maliciousnesse, yet since they were so corrupt, he would rest satisfied in his Fathers approbation, and would leave them upon God who is true in his Word, and particularly, in his promises made to him, and who would certainly reckon with them for their despising of his doctrine, when he taught nothing but what he received from him. Whence learn, 1. As Christ hath still much more to say to the w [...]cked, then he will say to them in this world; So it is his sad judgement, in particular, on some, that when he hath saddest quarrels against them, yet he gives over dealing with them; Therefore saith he, I have many things to say and judge of you, when yet he gives them over, though they dr [...]w him to debate again. See Ezek 3.26. 2. When men do reject Christ and his doctrine, albeit they may be letten alone for long enough; Yet they have Gods Tribunal before which to answer, for their contempt; Therefore doth Christ leave them on God who is true, and will avenge their contempt of him. 3. Though all the world should oppose Christs doctrine, yet God will own and make it good, and will prove himselfe, true in performing all the promises made to Christ and his servants, for taking order with such as oppose them and their message; Therefore doth he acqui [...]sce in this, He that sent me is true, to wit, generally in the doctrine [Page 160] which he delivered in his name, and particularly, in the promises made to his Sonne, that he would own and support him in the work of Redemption, and in the promises also made to his servants. 4. They. who would be born out against all the opposition of men, with the comfort of Gods approbation, should make sure that they have his calling to what they undertake; and that they cleave faithfully to their commission; for, hereby is Christ supported, He sent me, and I speak those things which I have heard of him. 5. Such as are sure of Gods calling and commission, and of the truth of what they receive, will be encouraged to preach it boldly, though all the world should not beleeve, but oppose them; for, saith Christ, I speak, and that even to the world, or openly, those things which I have heard of him. He was upon the Fathers counsel, and knew the certainty of this doctrine, and therefore stands to it, and so others also, 2 Cor. 4.13. 6. Christs do­ctrine may safely be leaned to, as containing nothing else but what he hath heard and received from the Father; for, so doth Christ call it, those things which I have heard of him.

This sad doctrine taking no effect, by reason of their ignorance, who understood not that he spake of the Father when he mentioned him that sent him; Christ doth further certifie them, that though now they were ignorant, yet after they had with wicked hands crucified him, then they should be made to know that he is the Messiah, that he doth all things according to the Fathers will, and that the Father is alwayes with him, as being his obedient Sonne. Whence learn, 1. Were doctrine never so clear, yet Satan will keep men from understanding it, either by their ignorance or malice; for, though he had oft­times before spoken of him that sent him, yet they under­stood not that he spake to them of the Father. Wherein there was not so much simple ignorance, as malice and prejudice which transported them. 2. The ignorance of wicked and malicious men will be removed in due time, little to their advantage; Therefore, Christ threatens that they who understood not, shall know. 3, Such as do wickedly oppose Christ and his truth, will readily run the length of bloody persecution, before they cease; for, so doth Christ forewarne them, that they will lift up the Sonne of man, by putting him to suffer on the crosse. He calls himselfe here the Sonne of man, to shew that he suffered only in that nature, and to point out his condescendence, that he became man, that he might suffer. 4. Christ did so love his people, that he willingly gave himselfe to redeeme them, and would do nothing that might hinder his being put to that cursed death, which might redeem them from the curse; Therefore, albeit he warne them of it, yet he will not hinder it to take effect, nor so much as speak a word to stop it. 5. Wicked men are never further from their purpose, then when they think they are near­est to it, and as this is true in their own prosperity, Psal. 92.6, 7. So also in their violent persecution of Christ and his followers; Therefore doth Christ signifie, that by getting this advantage of him, to put him to death, they should gain nothing, but lose much. See Mich. 4, 11, 12, 13. 6. The suffering of Christ and his followers, whatever enemies may account of it, or whatever it seeme to be to flesh and blood; Yet it is their real honour and exaltation; Therefore doth he call their crucifying of him, a lifting up of the Sonne of man, not only because he was indeed lifted up upon the crosse, but because it was an exaltation of him. See Chap. 12. 32. It is an honour in Saints, to be employed to suffer, Act. 5.41. it is accompanied with much of the Spirit of glory, 1 Pet. 4.14. and is a step, and the way to glory, Luke 24.26. and therefore gets this name. 7. It is one peculiar advantage of suffering, that Christ and his followers true dignity, and accep­tance with God, is never more clearly and convincing­ly seen, then in the time of it, and after it; Therefore it is subjoyned, as a particular proofe that it should be an exalting of him, that, then shalle ye know that I am he, or, the true Messiah, obedient unto, and approven of God, as after followeth. And so we finde accomplish­ed, in that in his sufferings, Pilate and his wife give him a testimony; the Centurion seeth his glory, Matth, 27.54. The darkning of the Sunne, the renting of the rocks and the vail of the Temple, the opening of graves, &c. did bear witnesse who he was. And after­ward, the sad plagues that came on them, for rejecting of him, declared that he was the Sonne of God. 8. It is a sad judgement upon malicious wicked men, that they are permitted to run the utmost length of their violence, and then (and not till then) their consciences and Gods judgements are let loose upon them, to let them see and feel what a woful course they have been upon; for, so much also is imported here, that when ye have lift up the Sonne of man, then shall ye know that I am he, &c. 9. Christ in his works and doctrine, as he was taught them from the Father, as man, so they are altogether agreeable to the Fathers will; for, this is a truth whereof he will have very enemies convinced, I do nothing of my selfe, but as the Father hath taught me, I speak these things: So that sinners are to come to, and seek the Father in him, and ought to look on all he doth and saith, as agreeable to the Fathers will. 10. As the Father is unseparable from his Sonne Christ, in respect of the unity of the divine essence; so he is alwayes with him as Mediatour, being in him, as his Ambassadour, reconciling the world to himselfe, 2 Cor. 5.19. and with him, to support and uphold him, as his servant doing his work, according to the Covenant of redemption, Isa. 42.1. Therefore, saith he, He that sent me, is with me: the Father hath not left me alone, though all the world should forsake [Page 167] me. Wherein we may see how well-pleased the Fa­ther is with the redemption of lost sinners, that he was still upholding the Sonne in it, and how richly they are made up who have him with them, be against them who will, as Christ here reckons. 11. Whosoever would have the comfort of Gods presence and company in all conditions, they ought to set themselves to please God, and observe his will in all things; for, so did Christ finde it, for I do alwayes those things that please him. 12. As Christ the Sonne did learn obedience, and sub­mit himselfe to the will of the Father; So his obedi­ence was full and compleat, and in all things he did, the Father was well pleased; for, saith he, I do alwayes those things that please him.

In these verses, John records that this his doctrine had successe among many; And albeit it was but weak beginnings they had, (as appears by Christs doctrine to them) yet he exhorts them to perseverance, and encourages them in that study, by promising. 1. That so they shall prove themselves to be among the number of his real disciples. 2. That they shall encrease in knowledge of the truth, and in feeling the power and efficacy thereof, 3. That they shall be made partakers of true Christian liberty. Whence learn, 1. Oppo­sition made to Christ will not hinder the successe of his Gospel, but even the contentions and debates occasioned by malicious men, may do much good to many; for, as he spake these words, many beleeved on him. Even from amongst the crew of opposers, he gathers fol­lowers. 2. As it is preaching which God hath ap­pointed to be the mean of conversion; so in parti­cular, when men consider, either the danger of Christs forsaking and giving up with them, or his own true excellency, as they are revealed in the word; it may be a mean to excite them to lay hold on him; for, this successe followed upon his speaking these things, which may relate either generally to the whole preced­ing doctrine, wherein he leaves them to give an ac­count to God of their despising of him; or particu­larly, to the last words, wherein he points out his con­junction with, and his being approven of the Father. 3. Christ is a tender cherisher of weak beginners, and will rather take pai [...]s to encourage them, then weaken their hands; for, albeit they were weak, yet he calls it beleeving, and encourageth them to hold on. 4. Such as embrace Christ, do stand in great need of confirma­tion, and should be seriously affected with that great undertaking wherein they engage, Therefore doth Ch [...]ist so much excite them, and labour to set their joints aright: Albeit conversion be a very great work, yet confirmation of the converted is no small work, and a notable fruit of the Ministry: Eph. 4.8, 9, 12, 13. 5. It is not enough that men do embrace Christ for a sit only, but if they would reap the benefit of piety, they ought to persevere; And albeit such as do per­severe, may be kept a while without sensible feeling of the advantage of their course, yet, in due time, they shall finde it: Therefore doth he propound this con­dition to them, if ye continue, and upon performance of that, makes the promise 6. They who would perse­vere indeed, ought to cleave closly to the doctrine of Christ, not only renouncing false doctrine, and giving obedience to his truth, but as faith is begotten by the Word, so it must be cherished and fed by it, and they must embrace and cle [...]ve to Christ as he reveals him­selfe in the Word, though otherwise they do not sensib­ly finde his presence; yea, a [...]d their sense and fear and guilt may represent him otherwise then the Word saith of him; Therefore saith he unto them, Conti­nue in my word. 7. It is the great priviledge of lost sinners, to be made disciples to Christ, taught of him, and admitted to follow him and be in his company, as a pledge of their being with him for ever; Therefore it is held out as their encouragement and reward, ye are my disciples. 8. As Christ hath some disciples who are so in reality, and others who are such but in shew only; So whatever external priviledges may follow on mens outward profession and shew; Yet there is no true ground of solid comfort, but in being real disciples; Therefore doth he encourage them with this, which only could yeeld true comfort, ye are my disciples indeed, or, truly, and, in truth. 9. Albeit real converts be disciples unto Christ from the first mo­ment of their conversion; Yet that is oft times hid from them, till they give proofe of their sincerity, by perseverance, and then their faire advantages are inti­ma [...]e unto them; Therefore saith he, If ye continue in my word, thou are ye my disciples indeed. He saith not then ye shall be my disciples, as if the reality of their state depended upon their perseverance, but, then are ye my disciples, that is, ye prove and make the truth of it manifest by your perseverance, and ye shall since the comfort of it your selves. 10. As all natural men, and counterfeit disciples, are but ignorant of the truth of God, especially of the power and life that is in it, and accompanieth it; So even sound beginners may be for a time weak in these things; for, so is here supposed, that however they had some beginnings, yet they were yet to know the truth. 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel, that so faith may close with them, and men may be established in them, and kept on truths side against all delusions, and be made partakers of the sweet refresh­ments that flow therefrom; Therefore it is held out as a rich encouragement, ye shall know the truth. 12. Proficiency in knowledge and the effects thereof, is not only beleevers dutie, which they should labour for, but it is Gods promi [...]e to work it, who should be depended on for that effect; for, it is his promise to true disciples, ye shall know the truth. 13. Whatever be the weaknesse, ignorance, and wants, of weak beginners, and how little soever refreshment they finde in the truths of the Gospel; Yet by perseverance and con­tinuance, all this will be helped, and they will still [Page 162] know more and more of the truth, and the con­solations thereof; for, If ye continue, ye shall know the truth, 14. Since the [...]all of Adam, there is no man but [...]e is b [...]n a spiritual slave without free­dome, under the dominion and power of sinne and Satan, and under the curse of the Law; for, so is here imported, in that they need to be made free. 15. Such as do embrace Christ, and persevere in obedience to his Word; albeit they be not loosed from that due subjection which, in their several sta­tions, they owe to Superiours, 1 Cor 7.20, 21, 22. yet they are made partakers of true Christian liber­ty, and are delivered not onely from the bondage wherein they were held by nature, when they were slaves to sinne and Satan, and under the condemn­ing and cursing power of the Law; and from the external bondage of an yoke of Ceremonies, impo­sed upon the Jewes, and of humane precepts in things indifferent in Gods worship: But also from that spirit of bondage which he lets out at first up­on his own, in order to their future freedome. Rom 8.15. Therefore saith Christ, the truth shall make you free. And albeit beleevers, and they who con­tinue in Christs Word, do not alwayes enjoy the possession and use of this liberty, but may be under bondage, terrour, and fear; Yet that is not their allowance, but flows from their own we knesse, which apprehends all their bonds to be being on, when really they are freed from them: And therefore they should complain of themselves to God, and strive for the use of what is their right, by walking familiarly with God, and chearfully and com­fortably in his se [...]vice, and by making their liberty a Law, to binde themselves more strictly to his o­bedience. 16. This making them free is here attri­bute to the truth, whereas Christ onely is the cause of our liberty, verse 36. But these are not incon­sistent; for, it is Christ indeed who purchaseth and applyeth this liberty; Christ and this his purchase and offer, are h [...]ld out in the Word, to be laid h [...]ld on there by faith, and so the beleever comes to get the right, and application of it, and he li­ving by faith, the Spirit of Adoption comes and seals up this liberty, Ephes 1.13. Gal 4.6. So is this to be understood, the truth shall make you free.

The contentious Jewes do here again interpose, And, 1. They debate about th [...]ir freedome and paren­tage, and Christ refutes their conceits, to verse 48. 2. They fall a railing at his person, and contradict what he asserts of himself, and he doth vindicate himself and his doctrine, verse 48, — 58. 3. They joyne violence with their railing, which he avoids, verse 59 I shall take up the method and parts of the first branch of this debate in this order. 1. They except­ing against the immediately preceeding doctrine, and boasting of their own freedome, as being Abrahams children, verse 33. Christ cleareth what is the great bondage of men, and how to be free from it, verse 34, 35, 36. And showeth, that their being Abrahams seed after the flesh, could not avail, since their mali­cious carriage and contempt of his divine Word, did evidence they had another original and Father, verse 37, 38. 2. They again laying claime to their descent from Abraham; he sheweth that in their carriage they were not like him, and so behooved to father them­selves upon another in that respect, verse 39, 40, 41, — And, 3. When they (perceiving that he spake not of their carnal descent, but of their spiriual ori­ginal) do assert that God is their Father, verse —41. Christ evinceth the contrary from their want of love to him, verse 42. and from their not understanding his preaching, verse 43. And asserteth that they are of Satan, whom they imitate in lying and murdering, verse 44. [...] 45. For he being sinlesse and a true teacher, ver. 26. their not hearkning nor beleeving in him, did evince that they were not of God, verse 47.

In this verse some Jewes (not they who belee­ved, but others) do except against his former do­ctrine alledging that they being Abrahams children, and having never been in bondage to any man, it was needlesse to feed them with hopes of being made free. As for the grounds of their objection, it is nothing strange to see them deluded with a conceit of being Abrahams children, but it may seem strange they should say, they were never in bondage, when yet they were bond-men in Egypt and in Babylon, and frequently, and at this time they were under the power of the Romans. But we are to conceive that either they stood not upon an an impudent lie, to make good their point; or, their meaning is, that however they were actually in bondage, yet by right, and according to the promise, they were free, and expected to be vindicate into outward liberty by the M [...]ssiah, and therefore they would not willingly take with being in a condition of bondage. Doctrine 1. Such as would embrace Christ and a course of god­linesse, may expect that, beside tentations and dis­couragements from within, they will meet with op­positions and shakings without, from these who can­not endure that any should be better then themselves; for, here these Jewes fall a carping at Christs of­fers, that they may discourage these beginners. See Matth. 23.13. 2. M [...]n, in opposing of Christs of­fers, are very subtil, and will be prompted by Sa­tan to manage it so, so as may render them most in­vidious; for, so it appears in these men, who do not at all meddle with what he spake of the truth, but onely with the point of liberty, as knowing it was most invidious to insinuate to this people, who gloried so much in their liberty, that they were in bondage. 3. The most part of men are so carnal and blinde, that they see no farther then their out­side, and their outward condition, and so neglect their inward spiritual estate; for this was the occa­sion of all their ca [...]ping, that they understand Christ to speak onely of bodily freedome and bondage, as knowing no other, as appears from the rest of their [Page 163] discourse. 4. Albeit spiritual bondage be in it self so sad and heavy, that to be free of it, might make all other bondage imaginable, look like freedome; Yet such is the blindnesse of men, that it is but little or not at all known or discerned, and they live in their bonds with as much delight as fishes have in their own element; for, this, in particular, was the point they were ignorant of, as knowing and feeling no such bondage, and therefore carped at his doctrine. 5. Mens carnal apprehensions of their own condition, or of Christs offer, or both, is a great cause wherefore they undervalue him and his offers, as a thing they stand in no deed of; for, so do these men carp at his offer to stumble these weak beginners, alledging that his offer of free­dome was no great encouragement, since they need­ed it not. 6. Albeit Christs offers be never so un­deniably rich, yet the way of offering and confer­ing of his favours is ready to be a stumbling-block, while men cannot endure to have them by free gift, or as bestowed on them who are miserable without them; for, so much also may be observed here, they do not carp simply at his offer of freedome in it self, liberty being so desirable, but that they should be made free. They do not indeed desire to be servants or slaves, but free men, onely they desire to have their freedome natural, and not adventitious, they would be free-borne, and not made free. And this holds generally true in all his offers; men can have nothing to except against the riches of Gods favour, grace, and righteousnesse, onely their natural pride cannot endure to have these things by free gift, to have them in, and by another, and not of them­selves, &c. And thus is it (however they palliate it) that makes self-condemned sinners stand out so long, before they close with Christs offers, and sub­mit to the righteousnesse of God. 7. Mens external priviledges, in being born of religious parents and members of the Church, do oft-times prove a great stumbling-block to themselves, hindering them from seeing their need of Christs offers, and from closing with them; for, they lay this as a ground to all their exceptions and their despising of his offer, We be Abrahams seed. 8. Such as do oppose Christ and his truth, are ordinarily so void of conscience and awe of God, that they will make no scruple of impu­dent lies, so they may therby gain their point; And main­tainets of truth should lay their account for such encounters and opposition; for, so much doth their second exception, (and were never in bondage to any man) according to the first interpretation, teach. 9. While men are puft up with carnal dreames of their own priviledges and worth, and with carnal expectations of great things to be done for them; they will not attain to the right use of any condi­tion they are put under by God; for, so much far­ther do these words, as they are explained, teach. They were so much taken up wi [...]h the imagination that they had right to be free men, and would be asserted into liberty, that albeit the Lord had sent all their captivities, to teach them to understand these priviledges spiritually; Yet they would never be driven from their own conceits, nor would so much as hear of their own bondage. And therefore they made no right use of their afflictions; but all their care was how to get out of them, till the Lord made their attempting thereof prove their ruine at last.

Followeth Christs answer to this exception con­sisting of two branches. In the first whereof (in these verses) he cleareth what is the great bondage of men, from which freedome is to be desired, and is promised to the true children of Abraham. And al­beit he might have reprehended them for their impu­dent lie, yet he chooseth rather to informe them meek­ly. And, 1. That the sad bondage whereof he spake, was spiritual, wherein all they are held who give up themselves to a trade of sinne, verse 34. 2. That albeit such as were slaves, in this respect, might en­joy the external priviledges of the Church, for a sea­son, (as a servant abides in his masters house for a time) yet they would be cast out at length, and separated from him who is the natural Sonne, and from all the adopted children, for ever. And there­fore they ought to think seriously of the danger that they may be excited to seek after freedome, verse 35. 3. That the onely way to attain to true freedome, is by coming to him, verse 36. From verse 34. Learn, 1. Whatever advantage wicked men think to reap by opposing of the truth, yet Christ will dis­appoint them, and will take occasion thereby to make truth shine more clearly; for, whereas before he had spoken of their freedome but in a word, now, by reason of these debates, he explains that point of bondage and freedome more fully. 2. The matter of our spiritual bondage and freedome is a point of very great importance, and necessary that we should seriously study and be acquainted with it; And a point wherein we must submit to Christs verdict, how contrary soever it be to our sense and apprehension of our own condition: Therefore doth he prefix his ordinary asseveration, Verily, verily, to this doctrine. 3. Whatever be mens imaginations concerning their own condition; yet there is a more heavie bondage lying upon them, then any outward slavery that can be­fal them, even to be under the slavery and bondage of sin; for, so doth Christ assert, that there are servants of sinne, of whom he meant when he pro­mised freedome. 4. Albeit all men by nature be borne slaves to sin; yet considering that there is freedome offered by Christ, and that they who embrace this remedy, are not in this life fully freed from sin; Therefore Christ will not reckon men slaves by their having of sin in them, nor yet by their daily fail­ings and infirmities, or by their falling now and then [Page 164] in soul faults, through the violence of tentation; un­lesse they make a constant trade of sinne, and be under the dominion thereof, without controlement; for, of these Christ speaks, when he saith, whosoever commit­eth sinne, is the servant of sinne. See Rom. 6.16. 2. Pet. 2.19. And this is the condition of natural men, who being free from the yoke of righteousnesse, Rom 6.20. do voluntarily, and without any opposition, (unlesse it be some checks of a natural conscience, startling at some sinne, or some thoughts of fear and shame) live in a trade of all sinne, and under the slavish tyranny there­of, though this dominion appear more evidently in some sinnes then others. And some of these who are unre­newed, are judicia [...]ly given up, to be more visible under the dominion of sinne, then others, not only as the just fruit of their voluntary living under that yoke, but that they may be be [...]co [...]s to the rest of their woful slavery. As for renewed men, albeit they not only have sinne in them, and do sinne daily, but even have some particular evils that may be called predominants, in comparison of others, (which may easily be discern­ed, by the great power and sway that they bear, even in commanding other evils to be committed or forborne, according as may contribute to advance them; by violent and frequent relapses of Saints into them; by their unwillingnesse to admit of admonition and re­proofe for them; and, by their falling in them out of an inward propensitie, when outward tentations are weak, or none at all, or very few:) Yet since, as to the state of their person; they are set at freedome; and since the dominion is not universal, as to all sinnes, nor is it perpetual or compleat, even as to these prevailing evils; Therefore they cannot be called servants of sinne as unrenewed men are: Yea, albeit in respect of degrees of mortification in Saints, some sinnes are more predominant then others; some also are more strong in them, because they are the general evils of the time wherein they live, or because by natural incli­nation and constitution, or by education, (all which may be a bridle to some evils;) they are left more obnoxious and open to them; and some are left to be an exercise and daily matter of humiliation to them: Yet I would not deny, but all the sinnes of renewed men are their infirmities, not only in respect of Gods pitie, who will so account of them; but in respect of grace and the renewed parts suffering by them, which is greater under grosser evils against light, then under sinnes of ignorance and meer infirmity. However, this is to be so understood, that godly men are to watch especially over these predominants, yet so as they take heed, lest in watching over one of those, many other evils that make lesse noise, get liberty to grow up.

From ver. 35. Learn. 1. Such as will not be mo­ved to consider the sinfulnesse of their spiritual bon­dage, that they may be rid of it, ought, at least, to consider of the danger that followeth upon it, to see how that will affect them. Therefore doth Christ subjoyne that consideration here, to excite them to em­ploy him for their liberty. 2. The true difference betwixt spiritual slaves, and these who are made free, cannot be drawn from the enjoyment of external pri­viledges of the Church, which the one may partake of as well as the other; for, it is imported that servants, as well as sons may be in the house. As an housholder hath in his family, not only children, but servants for several uses, so hath the Lord also in the Church (which is his house, where he dwels and affords, his special presence, and layeth up his special furniture) vessels of dishonour, as well as vessels of honour, 2 Tim. 2.20. 3. Whatever external priviledges the slaves of sinne enjoy, yet at last they will be cast out of all, and a separation will be made betwixt them and the chil­dren who are made free; for, the servant abideth not in the house for ever, as the Sonne doth. He insists in the metaphor of a family, wherein servants have tearme-dayes, and may be thrust away for faults, and are laid aside when the heritage cometh to be divided, as Ishmael the son of the bond-woman was, after a long stay in Abrahams house, Gal. 4.30. 4, It is the great advantage of these who flee to Christ, to be freed from the slavery of sinne, that not only do they get their liberty, but are made sonnes and children also; Therefore is he who is not the servant, called the Sonne; whereby we are not only, or so much, to understand Christ, (though he be indeed the natural and only begotten Sonne, through whom all the rest are made sonnes) as the adopted children. 5. Such as are par­takers of spiritual liberty, and of adoption, have not on­ly the rich priviledge of special and intimate fellow­ship with God, and of being under his special protecti­on and care, and provided for by him, as children in their fathers house; But this happy estate is ensured to them; so that though they offend, and may be cor­rected, yet they will not be turned out of doores, as servants are; the doores are patent to let them in, when, like the prodigal, they have run away: And when they have been bred a while in the Church, which is the lower roomes of this house, and have fed upon the hope and first fruits of their inheritance, they will be carried up to the upper roomes of the Church tri­umphant, there to get full possession, and to enjoy God and his presence immediatly and for ever; for, the Son abideth in the house for ever.

From ver. 36. Learn, 1. Albeit spiritual bondage be such as we cannot shake it off, though we would; Yet lost man hath this encouragement, that his free­dome is not impossible; for, here it is held out as a thing possible, upon some conditions, ye shall be free. 2. Spiritual bondage is so great a misery, and deliver­ance from it so rich a mercy, that men would not de­delude themselves, either with a conceit of any thing that may compense the want of it, or with an imagi­nation that they are free, when they are not; There­fore doth Christ excite them to use means that they may be free indeed, or, really, not contenting them­selves with outward freedome, as if that were enough, nor with an imagination of spiritual freedome, while as they remain real slaves. 3. Christ is the heir of the family, having power to make free what servants he pleaseth, and none can ever partake of spiritual liberty, but they who flee to him, and receive it from him; for, if the Sonne shall make you free, ye shall be free in­deed, otherwise not. Albeit all the freed men be made sonnes, yet Christ here gets the name by way of excel­lency, as being the only Sonne by eternal gene­ration, [Page 165] and he by whom all the rest are made sonnes.

In these verses, we have the second branch of Christs answer; Wherein he answers to the chiefe ground of their exception, taken from their descent from Abra­ham; from whence they concluded that (at least by right) they were freemen. In answering to this, Christ maketh use of the distinction betwixt Abrahams seed after the flesh, and after the spirit, (of which Rom. 2.28, 29. and 9.6, 7.) and declareth, That he would not deny, but that they were Abrahams carnal seed; yet that could availe nothing, since they did not follow his footsteps, but sought to kill him, as an evidence that his doctrine had no place, nor respect in their hearts, which was not Abrahams way, ver. 37. And to inculcate this yet more. 1. He sheweth, that the Word, which they despised, was the doctrine com­mitted to him from the Father, which Abraham would never have entertained as they did. 2. That their car­riage proves that they have another Original and father, whom they follow, then Abraham, and that this their father is contrary to him and his Father, whom Abra­ham worshipped and obeyed, ver. 38. And by this he indirectly points out that they were acted by Satan, whom he expressely names afterward, seeing they would not understand him when he spake thus.

From ver. 37. Learn, 1. Christ, even in his deal­ing with wicked men, is most tender and meek, and rather willing to gain then deterre them, so long as there is any hope; So much appeareth in his way of rea­soning here, for whereas in their other ground of ex­ception (wherein they alleadge they were never in bondage, ver. 33.) he had them at a seen advantage of an impudent lie, at least of a vain imagination; yet after he hath cleared their mistake about spiritual bondage, he doth not meddle at all with that exception, but only cleares that wherein they seemed to have some advantage of truth on their side. And by this also, he would teach all the maintainers of truth, to make it their great study, to clear and justifie it in their debates, rather then to insult over adversaries, to imbitter and estrange them yet more from the love of the truth. 2. Christs knowledge of truth is infinite, and he doth propound it so infallibly and irrefragably, that he knoweth before hand all that can be said against it; for, whereas they thought to surprize him with his objection, he tells them, I know that ye are Abrahams seed. A finite weak man might see his own shallow­nesse, by meeting with an objection he dreamt not of, but Christs doctrine cannot be shaken by such means. 3. Albeit external priviledges may be a snare to delude hypocrites, and make them conceit of freedome; And albeit Christ may make use of mens conceit of these priviledges, to convince them, and agreeage their mis­carriage: Yet no priviledge that men can boast of, will make void Christs truth, concerning the spiritual bondage of men by nature, nor bring them into real liberty: for, saith he, I know that ye are Abrahams seed, that ye conceit of it, and expect much by it; but yet my doctrine stands true, and ye have the sadder ac­count to make, who enjoying that priviledge, do not emprove it better, 4. A little of mens practice is a surer rule to try them by, then all their faire language or boasted of priviledges; Therefore, saith he, I know that ye are Abrahams seed, but that will not avail to prove your point, since ye seek to kill me. See Matth. 7.16. 5. Mens cruel malice against Christ and his children, proveth them to be yet in nature, and under the bon­dage of sinne, whatever else they have to boast of; for, by this he proves them servants of sinne, though they were Abrahams seed, ye seek to kill me. 6. Whatever natural men and hypocrites pretend to, or seem to have, of estimation and respect to the doctrine of the Gospel; Yet really it hath no place with them. Either they have no roome for Christ, or his directions or comforts, (as the word here imports) as being sufficiently provid­ed, as they think, without him; or, they think his doctrine but cold comfort, to wait upon and follow in a time of straite; or, they cannot digest his spiritual instructions, as being so contrary to the dictates of flesh and blood, and laying a necessity on them to have so mean a conceit of themselves; or, they affect it, not, because of his authority who speaks it, but because of novelty, finenesse of expression, or the like external mo­tives; or, the affections they have, do not make it sink down in their hearts, to take root there, and bring forth fruit, but it only fleets for a while in their ima­gination; or, if they be never so clearly convinced, yet out of pure malice, they will reject and oppose it: Therefore saith he, my word hath no place in you. See Jer. 22.21. Exod. 6.9. 1 Cor. 2.14. Acts 17.19, 20, 21. Matth. 13.15, 20, 21. 7. Where the Word is barred out, and gets not roome in mens hearts, there men are ful of mischiefe, and prone to all evil; and particularly, where the Word preached is not received, men will readily turne persecutors: Therefore saith he, ye seek to kill me, because my word hath not place in you. For not only is this a just judgement of God upon such despisers; but the frequent inculcating of the Word will irritate their corruption, and it will grow worse and worse. There is no member of the Church, how civil or discreet soever, but if he receive not Christs Word into his heart, he is ready to turne a persecutor.

From ver. 38. Learn, 1. Christ as he is insepara­ble from the Father, so is he upon all his counsels, and knoweth his secrets; for saith he, I speak what I have seen with my Father, to wit, his eternal counsels con­cerning lost sinners, whereof I am made participant 2. Christ also is the faithful interpreter and revealer of his Fathers counsel, for his peoples good; and his doctrine is in all things agreeable to the counsel and will of God; for, I speak that which I have seen with my Father. And this, as it sheweth the great priviledge [Page 166] of the Church, to whom these secrets are concredited, Rom. 3.1, 2. so it doth highly aggravate their contempt who reject this messenger and his message, Heb. 2.2, 3. and 12.25. 3. It is not enough that wicked men be shewed their evil way in it selfe, but they should be led up to see from what principle it flowes, and what the dangerous consequents of it are: Therefore doth Christ lead them up here, to see what their malitious opposition unto him was, and whence it flowed. 4. It is one sad mark upon wicked men and adversa­ries to Christ, that as they are opposite unto him, so their opposition proveth that he and they are not chil­dren of one Father; Therefore doth he point out himselfe and them as having different and contrary Fathers, I speak what I have seen with my Father, and ye do that which ye have seen with your Father. Where­as with his own children it is otherwise, Job. 20.17. 5. Let wicked men boast never so much of their paren­tage and priviledges; Yet their works and carriage do prove that Satan is their Father, by whom they are acted and guided, and whose wayes they do imitate; for, saith he, ye do that which ye have seen with your Father; where Satan is called their Father, not in respect of the substance of their nature, which is neither created nor begotten by him, but in respect of the corruption of th [...]ir nature and manners, into which he was a chiefe instrument to draw man in Paradise, and doth yet foster, and hold it on foot in his posterity. Likewise, while he saith, ye do what ye have seen with him, it is not be understood of any visible communion and intercourse betwixt Satan and every unrenewed man; but that they do according as he prompts and acts them. 2 Tim. 2.26. Eph 2.2. and so do commit these evils, where­in he fell before them, as is instanced, ver, 44. 6. It is a sad and humbling sight of natural mens condition, to see them acted and led by Satan, as effectually and really, as ever their bodies were, who were corporally possessed by him: Therefore doth Christ by this point out the odiousnesse of their case unto them. And if this were well considered, it might not only discover, how little wonder it is there be a great opposition be twixt them, and the children of Christ, who are led by his Spirit. But it might humble them to think that they are under the conduct of such a guide, when they think they are only following some pleasant or profita­ble course: And it might let them, who dreame of a change of their manners when they please, see that it is not so easie a matter, but as hard as it was to dispos­sesse the man that had the Legion of devils in him.

The Jewes do except nothing against the first branch of Christs doctrine, concerning spiritual bondage; but finding that in his answer to their objection, he had insinuate that they had some father of whom he had little good to say: and being either really ignorant, or wilfully seeming not to know that Christ spake of their spiritual parentage and pedigree; they again lay claim to Abraham as their father, of whom Christ durst say no ill, and so would render him odious as calumni­ating holy Abraham Christ, in his reply, doth more clearly hold out that he is not speaking of their carnal descent according to the flesh, but of their original and parentage according to the Spirit. And, 1. He shew­eth in general, that if they were Abrahams children according to the Spirit, they would imitate him in his works. 2. He sheweth, in particular, wherein their way was contrary to Abrahams, in that they persecuted him for telling the truth of God. And therefore, 3. They behoved to father themselves on another in that respect, then Abraham. Doctrine. 1. Conceit of priviledges is a disease not easily cured, nor will men be easily taught or convinced of the evill of it; for, after Christ hath sufficiently refuted this exception before, yet they will not be put from it, but repeat it again, Abraham is our Father. 2. It is an old trick of degenerate Churches and Church-men, to cry up the names of pious Ancestours, to oppose them against the light of truth; for, so do they hold up Abraham as their Father, that any thing Christ would say of their parentage, might be repelled by that: and so do many, like them, cry up these from whom they have farre degenerate. But if these Saints departed knew how they were abused by these their degenerate sinnes, they would cry, let them perish from under these heavens. 3. What­ever external priviledges men may enjoy, by being born of religious Parents, and members of the Church; Yet true grace is not an hereditary gift, nor doth carnal and outward succession make men partakers of spiritual priviledges: Therefore, albeit he had granted they were Abrahams seed, ver. 37. by carnal generation and succession, yet he makes a doubt of their being his spiritual seed, till they prove it better, If ye were A­brahams children, &c. 4. There is no just ground for any to boast of their religious progenitours, unlesse they follow their footsteps: for, saith he, If ye were the children of Abraham, and would have that a priviledge unto you indeed, ye would do the works of Abraham. Such as do boast of religiou [...] Parents, and yet will not imitate them, are but in effect reading a Narrative to a sad sentence against themselves. 5. Albeit Abrahams carnal seed did enjoy many temporal, yea, and external Church-priviledges, by vertue of the Covenant made with him; Yet none are his successours, as to parti­cipation of peculiar spiritual blessings and priviledges, but only these who are followers of his faith and fruit­fulnesse in piety: And they who do so, may lay hold on all the spiritual promises made to him and his seed. Therefore doth Christ require of these men, who were [Page 167] his carnal seed, that if they would partake of the promi­ses made to him concerning spiritual freedom, they should prove their interest in him by another title, do­ing the works of Abraham, and then their claim would be good. And this is a fair advan [...]age and encourage­ment to Gentiles. See Rom. 4.11, 12 6. As walk­ing in any wicked course, so in particular, the persecu­tion of Christ and his followers, is unbeseeming Saints, and proves that the persecutors have no claime to the priviledges of Saints; Therefore doth he instance this in particular, ye seek to kill me who have told you the truth, to shew how unlike they were to Abraham, who did not this, and therefore could not claim to the priviledges of his spiritual seed. 7. Albeit the Lord, in great mercy, will passe over the many violent fits of corruption in his people, which, through grace, and by fleeing to Christ, they get smothered before they break forth; Yet the Lord will judge of wicked men by their wicked endeavours and attempts, though they succeed not, seeing they are only withheld by some obstacle from without; The [...]efore doth he charge it on them, as sufficient to prove what they were, ye seek to kill me, though it had not taken affect. See Psal. 21.11. and 28.4. 8. Christ is a Teacher who will not dis­semble, nor deceive or sl [...]t [...]er his heare [...]s, but will faithfully deliver the truth which he receives; for, saith he, I have told you the truth which I have heard of God. 9. As a faithful declaration of the truth of God is the best service can be done to men, so it is horrid wickednesse and ingratitude in men, when they will not only persecute the innocent, but even these who are beneficial unto them, and do them best offices; for, so doth Christ aggravate their cruelty; ye seek to kill me, a man that hath told you the truth. See Psal. 109.4. 2 Cor. 12.15. 10. Such is the perversity of the world, and their hatred to the truth of God pointing them out in their right colours, that the servants of Christ need expect no case, so long as they are faithful in their trust; for, such was Christs lot before them, ye seek to kill me, a man that hath told you the truth. 11. Wicked men can never attempt any violence against the servants of God, because of their fidelity, but God will look upon the injury as reflecting on himselfe who entrusts them; for this cause doth Christ shew that the truth, for which they did persecute him, he heard it of God, and so their quarrel was in effect against God, the Author of that truth. And as this may deterre men from such violent courses, so it may sweeten the bitter cup, when it is held to the head of any of Gods servants. 12. Let wicked men cavil never so much against Christ, or strive to clear themselves, yet he will not alter his verdict of them till they change their man­ners; Therefore, over again doth he conclude, ye do the deeds of your father, that is, deeds like unto his, and deeds whereunto he driveth you. 13. Christ is so milde, even to his violent enemies, that when he re­proves them, he rather desires that they should severely judge themselves, then that he should deale too harshly with them; And when he reproves any, it is their duty to set conscience on work, to apply and enlarge the challenge against themselves: for these causes it is, that he, now the second time, saith only, ye do the deeds of your father, not naming who that father is, but leaving that to their own consciences to gather, when they should think seriously on the challenge.

The Jewes are not yet silenced, but do bring forth a new objection, in this verse about their parentage and original. Where, by fornication, I do not understand bodily filthinesse, but idolatry, which is frequently in the Prophets called fornication or adultery. And the scope of the verse is this; They perceiving now that Christ is not speaking of their carnal descent and pedi­gree, but of their spiritual original and descent, do assert that in this also they had enough to say for them­selves; and that as Abraham was their father, in respect of carnal generation; so being considered in their spiritual state and being, they were the children of that one only true God. And this (without regarding his former reasons to the contrary) they labour to p [...]ove by this Argument, That they were not borne in an idolatrous state, but in the true Church, nor were idolaters themselves, but worshipped God according to his Word, and therefore were his children And though it may be objected, that their progenitou [...]s were idolaters, as may be [...]en in Abraham, Josh. 24.2. and frequently in their progeniton [...]s, throughout the history of the Bible; Yet that doth not render their ground untrue, (though it do not prove the conclusion as will be seen afterward) for even a Church infected with idolatry may bring forth children to God, in respect of outward Church-state, so long as she hath not got a bill of divorce, Ezek. 16.20. Doctrine, 1. Idolatry is indeed spiritual fornication, and a breach of that marriage Covenant that is betwixt God and his Church; and (whatever be Gods indulgence for a time, yet) it doth deserve that the Church should be rejected as not his wife, and that her children should be no more accounted his, then bastards are allowed to succeed to an inheritance; for, so much do they acknowledge that it is fornication, and that to be born of fornication, and to have one Father, even God, are not consistent. See Hos. 1.9. and 2.2. 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints, but may be so impudent also, as to boast of their adoption and communion with G [...]d; for, so do they; after their glorying of Abraham, they adde, we have one Father, even God. See Matth. 7.22. Hos. 8.2. 3. Albeit it be a great mercy to be borne members of a true Church, and to worship God according to his own ordinances; yet that is not enough to prove any to be a true child of God; for, albeit their argument be true, we be not borne of fornication, yet it doth not hence follow that God is their Father, as Christs reply doth teach us.

Unto the end of verse 47. we have Christs re­ply to this exception, containing several particulars. And first, He evinceth that they are not Gods chil­dren; which he proveth from this reason, that if they were so, certainly they would love him, seeing he is from the Father by eternal generation, and cometh into the world by his Incarnation, not of his own head, but being sent of the Father. Whence learn, 1. Christ is a lovely object, and ought to be beloved of his Church; for, so is here required that they should l [...]ve him. And who so do not love the Lord Jesus Christ, they are excommunicate in the highest degree, 1 Cor. 16.22. 2. None can justly pretend any interest in God as his children, but they that love Christ, who in his divine na­ture is the expresse image of his Father, and in his office, is employed by him; for, so much doth Christs assertion and argument hold forth, If God were your Father, ye would love me, for I proceeded forth (or came out, pointing at his eternal genera­tion) and come (in the present time, as it is in the Original, to performe this office of Mediatour) from God. 3. It is a point beyond all contraversie that Christ was sent of the Father, to be the Me­diatour and Messenger of the Covenant to his Church, and consequently, that all his doctrine and works were according to his Commission from the Father; Therefore is it added for confirmation, neither came I of my self, but he sent me. 4. These reasons, given by Christ, wherefore Gods children should love him, taken from his eternal generation by the Father, and his being sent by him in Commission, may further teach us in general. 1. True lovers of God will give a roome in their affections to others, according to the measure of their communion with, and interest in God; for, if the Fathers children do love Christ, who is begotten of God, and is the expresse image of his person, then they will also love others who are begotten of him, and bear his image in part, 1 John 5.1. 2. True lovers of God will love to have intercourse with him, and will love every Messenger sent by him, and the Messenger for the message sake; for, that other ground, I come from God, and he sent me, holds out this general, That they could not be Gods children, unlesse they liked to hear from him, and liked these who bring the tidings. See Gal. 4.14, 15.

This chalenge may be understood generally, and so it contains a second proof that God was not their Father, taken from their not understanding of what he preacheth, which evidenceth that they were not onely under a natural impotencie to hear, but were so transported with malice, that they could not hear with patience, and so were none of Gods children. It may be also understood particularly, as a chalenge that they were so blinded with malice, that they could not understand what he had spoken in gene­ral termes of their father, verse 38.41. and so it is a transition to the following verse, wherein he ex­plains his minde. We need not stand on this diffe­rence, seeing this particular may come in well e­nough under the general chalenge. And it teach­eth, 1. It is a duty incumbent to all, to under­stand what Christ speaks unto them; and where it is not so, Christ will make a quarrel of it; for, he puts it home with a sharp question and chalenge, Why do ye not understand my speech? not onely to put them to consider from whence it flowed, (of which afterward,) but to testifie his indignation against them for it. 2. Christs wicked enemies are not onely naturally impotent to hear the Word of God aright, but are so blinded with malice, that they cannot so much as with patience hear what he saith; for, this doth Christ chiefly understand, when he saith, ye cannot hear my Word. 3. Mens own malice addes to their natural ignorance, and doth so blinde them, that they cannot understand never so plain truth; for, ye understand not my speech, be­cause ye cannot hear my Word. See Matth. 13.9. 4. Albeit Gods Children may have much ignorance, and may for a time be tain [...]ed with some errour; Yet as that is not good, so they who maliciously sleight the means of knowledge, and do shut their own eyes, that they cannot and will not see, have nothing to evidence that they are the children of God; Therefore doth Christ, by this question, put them to consider what their practice and condition flowed from, VVhy do ye not understand my speech? even because ye cannot hear my VVord For if men of one Province, and children of one Family do un­derstand the language and dialect (as some translate the word speech) of the Countrey, and Family, and are discerned from others by their speaking of it, as Judg. 12.6. Matth 26.73. Then certainly they cannot be children of Gods house, who do not understand the language of it. And much more do they prove that they are not begotten by the seed of the Word, who cannot so much as endure to hear it.

[Page 169]Secondly, in this reply Christ doth clearly and positively shew unto them who is their spiritual father of whom they are, even which is the Devil, of which see what is said on verse 38. This he proves, in ge­neral, from their earnest following and endeavour­ing to execute these wicked lusts which reign in him, and their writing after his copie, and imitating of him, being acted by him. Then he instanceth this general in two particulars, of murther, and oppo­sition to, and defection from the truth; Which as it appeared in Satan from the beginning of the cre­ation, in deceiving our first parents, and opposing the truth God had delivered to them, and in draw­ing them under the stroak of temporal and eternal death; So it was to be seen in them also, in seek­ing to kill him, verse 40. and opposing his truth; which he had hinted at, verse 43. and doth more clearly prosecute in the following verses. Lastly, he clears God of all these lusts of Satan, shewing that they slowed from his own defection, and that all his lies are his own invention, and so they who followed these practices, could not father themselves on God. Doctrine 1. It should be counted no ab­surdity, but the sound doctrine of Christ, to assert that not onely they who boast much of pripiledges, but these who indeed are members of a true Church are nothing in reality and in Gods account, but limbs and children of Satan; so long as they are unconverted, and live in a wicked course; for, saith Christ of these Jewes, ye are of your father the de­vil. 2. Such as will not take with a reproof when it is mildly given by Christ, do provoke him to tell it out in sharper termes; for, they would take no notice of what Christ formerly spake in general, of their spiritual parentage, and now he speaks it out, ye are of your father the devil. 3. Mens pra­ctices will prove that they are Satans children, let them say what they will; And these do prove themselves to be eminently his children, in whom he works the greatest conformity to himself; for, Christ proves his own assertion, and refutes all they had to say against it, with this, the lusts of your father ye will do; and according as they were eminent imi­tators of him, accordingly did they prove how e­minent they were among his children. 4. Satan is full of raging wicked lusts, wherein his children, be­ing acted by him, do imitate him; for, there are the lusts of your father, wherein they do resemble him. 5. Albeit Satan and his children do very of­ten get many of their lusts fulfilled in the world; yet through the restraining power of God, and Christs watchful providence over his own, many of their hot attempts are frustrated; for, sometime they prove but lusts, vexing chiefly themselves who have them, and ye will, or, desire to do them, but can get no further. 6. God will not judge of Satans children by their actings and successe onely, but by their desires and endeavours; And albeit they be oft­times stopped in their course, yet he will account them Satans children, because of their obstinate and wilful endeavours; for Christ proves the point by this, as sufficient, ye will do, or, desire to do the lusts of your father; for as yet they had gone no further then desires and endeavours in persecuting him. 7. As all unrenewed men are Satans children; So, in particular, all liers, deceivers, double mind­ed and bloody men, and especially, despisers and opposers of Christs truth, and bloody persecutors, are Satans chief children; for, these are the parti­cular lusts, whereby he proves them eminent chil­dren, even murder and lying, of both which they were guilty. 8. This doctrine delivered by Christ, concerning Satans fall and practices, doth hold forth several useful Instructions, which I shall point out in this order. 1. The most excellent and perfect of creatures, being left to themselves, and the guidance of their best perfections, will not be able to stand, or keep their integrity; for, so much appears in this example of Satan, who being one of the most ex­cellent creatures, yet being left to himself, he abode not in the truth, or, in his original station and holinesse, and in his cleaving to God, but turned aside to a vain lying course, and to be a deceiver of others, as is afterward cleared. And he was in this defection, from the beginning, to wit, of mans fall; So that however he was created perfect in one of the sixe dayes, yet before the fall of man he had left his first habitation. 2. The cause of Satans fall was in himself, who of his own accord left his o­riginal holinesse and station; for, be abode not in the truth, but forsook it. 3. As since Satans fall, there is no spark of goodnesse, holinesse, or truth in him, (for, there is no truth in him;) So this depravation proves, that he is fallen from that con­dition wherein he was created; therefore doth this come in by way of reason, that since God made all his creatures good and perfect in their kinde, therefore it must necessarily follow, that he abode not in the truth, because now there is no truth in him. And so the Lord is cleared of his fall. 4. Satan since his fall is a great enemy to man, and full of ma­lice that man should fill that roome from whence he fell; So much appears in his being a murderer and liar, and that from the beginning. He did be­gin soone, and continues long; so that Gods peo­ple are to remember that they dwell in a world where Satan is going about, full of rage. 5. What­ever mask Satan put on, in dealing with men; Yet he is but seeking their destruction, both of soul and body; for, he is a murderer. 6. Satans attempt and successe upon our first parents, is a clear evidence of his designes against the children of men, and a sad document, shewing how farre he may prevaile with the best, if they be left to their own free-will; Therefore is it peculiarly marked, that he was a murderer from the beginning, as a clear warning to all, from what he did to Adam and Eve, hazarding the destruction of their, and all their posterities, souls, and bringing them all under the sentence of bodily death. 7. Satans great engine, for bringing about his bloody designes, is, lying and deceits; There­fore is it subjoyned, he is a liar; And by this he prevailed with our first parents, subtilly calling the truth of God in question. So that to give heed to his lies against the truth, is, in effect, to give up our throat to the murderer. 8. As Satan is a very subtile and crafty adversary, full of cunning and sleight to entrap the simple; (see 2 Cor. 2.10, [Page 170] 11. Eph. 6 11) So he is, in all he saith, a liar and not to be trusted; for, so saith Christ, there is no truth in him, he is a liar. Therefore, though he transforme himselfe in an Angel of light, and busk up his projects; Yet men are not to be taken therewith; And though he sometime speak truth (as sometime he did commend Christ, Mark. 1.24. Luke 4.34. and his servants, Act. 16.17. and may bear in true challenges upon beleevers;) Yet he is still to be rejected, as intending thereby to deceive. For by his commendation of Christ and his followers, he intended either to make them be suspected, or to draw persecution on themselves by casting him out, as befel Paul. And when he pleads Gods cause against his people, it is but to drive them from God; and when he chargeth upon them what they deserve, his scope is to deprive them of all hope of reme­dy, and perswade them that they shall be dealt with only according to deserving. 9. Satans sinne is of himselfe, and all the evil that is in the world, God is free of it, and only Satan, as the enticer, and we, as the consenters, are to blame for it; for, when he speaketh a lie, he speaketh of his own: he is the father of it, or, the in­venter and beginner of it, in himselfe and his fol­lowers.

Here Christ doth confirme his assertion, concerning their being of Satan; And, as before he had proven they were of him, and imitaters of him, in murder; so, here he proves the same in the matter of lying, shewing that they were like Satan in that also, because they will not believe him and his doctrine, even because it is truth. And upon this followeth the other, of their seeking to kill him because he told the truth, verse 40. Doctrine, 1. Rejecting of truth, and wilful and ma­licious contradiction thereunto, is the great trade of Satan the lyar, and their practice who are his children, and acted by him; for, in this doth he instance Sa­tans lying, and their sinning like him. 2. As Satan since his fall hath cast off all aw of God, and neither fears his justice, nor hopes for mercy, and doth malici­ously, oppose truth, because it is truth and crosseth him in his designes: So Christs enemies, being acted by Satan, will oppose truth for no other reason, but because it is truth. They will beleeve any thing but truth, and the more true the doctrine be, the more will they op­pose it; for, because I tell you the truth, ye beleeve me not. 3. Let wicked men oppose Christs doctrine as they will, yet it is truth, and any doctrine they embrace beside, is but a lie, which will disappoint them in end; for, however they believe not, yet saith he, I tell you the truth.

In the third place, Christ in this reply, doth vindi­cate himselfe, and so prevents an objection, and aggravates their infidelitie; For whereas they might object against the former challenge, in ver. 45. where­fore should we beleeve thee, and leave our own Religion for thy saying whom we know not? Christ answers, that since none of them could convince him of any sin, and his doctrine was the very truth, therefore they could not but sinne hainously, in not giving him credite, whoever he were. Whence learn, 1. As Christs publike Messengers are obliged to be irrepre­hensible, and true in their doctrine; so this was eminently and singularly true of Christ, who was the spotlesse Lamb of God and infallibly true in all his doctrine; for he was without sinne, and said the truth. 2. It is not sufficient to condemne any, that malicious men do calumniate and traduce them, unlesse they can also argue and make it out; for Christ re­quires of his accusers, that they convince him of sinne, or, by arguing make it clear, that what they assert is true. 3. Christ was so perfectly spotlesse and inno­cent, that albeit he lay buried under calumnies, yet none of his most malicious adversaries could ever make it good that he was guilty of one sinne; for, saith he, which of you convinceth me of sinne? 4. Albeit the blamelesse carriage of men doth serve much to make away for their doctrine, and doth aggravate their sinne who despise it; Yet should not be a snare to draw others to receive any thing they say, unlesse it be made clear that it is truth; Therefore, in grounding this challenge, Christ adds this to that of his sinlesnesse, I say the truth. 5. As the doctrine of innocent and infallible Christ ought, without contraversie, to be credited; so their consciences may look for a sad account and challenge, who will not do so: for, saith he, If I say the truth, why do ye not beleeve me? And it holds out also this general, that no prejudice should hinder men from embracing that which is held out to be truth.

In the last place, Christ concludes the discourse with a sad note upon them; And doth himselfe answer that question he had propounded, verse 46. shewing, that the true cause why they did not beleeve, nor hear his word, was, because they were not of God, which he illustrates from the contrary, and so leaves them again to consider of whom they were. This assertion, as it must necessarily be understood of grown up persons; (for infants are still to be excepted in these ordinary [Page 171] rules) So albeit to be of God, be frequently understood of mens being elected from eternity; Yet here it is chiefly to be understood of regeneration, because even the elect of God, so long as they are unregenerate, may be guilty of the same sinnes with the reprobate, and particularly, in sleighting the Word. Only, if we conjoyne these two, to resist known truth, and to do so maliciously, (which was the sinne of many of these Jewes) it cannot befall any elect: For though Peter sinned wittingly, yet not maliciously, and though Paul sinned maliciously, yet he did it ignorantly, and in unbeliefe, 1 Tim. 1.13. Doctrine 1. Mens re­spect to the Word of God is a true touchstone, whereby they may try their own condition and state; for, so doth Christ here teach us. 2. Men have nothing in them by nature, that can entertain or receive the Word of God with any due respect, but what they attain to of that kinde, is of God, and not of themselves; for he must be of God, by election and regeneration who will hear Gods words. 3. An elect child of God being renewed, as he is begotten by the seed of Gods Word, so in his progresse he will not resist the known light thereof, but will receive and feed upon it; And whatever may be his fits of tentation, yet he will never reject it maliciously: for, he that is of God, heareth Gods words: He heareth it with faith, submission, and fruitfulnesse; for, so it is opposed to not beleeving, ver 46. See 1 Pet. 1.23. and 2.1, 2, 3. 4. Who­ever they be that do not regard the Word of the Lord, but do maliciously reject it after conviction, they prove themselves to be unregenerate, if not also reprobates; for, ye heare them not, because ye are not of God. 5. Consequences soundly and solidly deduced from Scripture, are Scripture, and as valid a ground of faith, as the ground from whence they are deduced; for, so doth Christ here teach us by his own practice, deducing from that ground, He that is of God, heareth Gods words, this necessary and infallible consequence, ye therefore here them not, because ye are not of God. And this pen-man is full of such deductions, warranting this way of arguing. 6. Whatever affront men think to put upon Christ, by rejecting his doctrine: Yet the real ignominy redounds to themselves; Therefore, however they laid all the indignitie of this opposition on Christ himselfe, and on his doctrine; Yet he tells them it flowed really from this, ye are not of God, but lying in a reprobate unregenerate condition.

From this to the end of the Chapter, these adversaries do change their way of proceeding with Christ. So long as they had any seeming ground, or shew of reason, they debate the matter; but now being put from all that, they fall a railing at his person; and Christ defends and replies, till they come to violence. It may be taken up in this order. 1. They rail at him, ver. 48. and he vindicates himselfe as an honourer of his Father, and therefore they were in the wrong who reproached him ver. 49. and behoved to make account to God for it, ver. 50. And he sheweth their losse who despise his Word, which preserveth men from death, ver. 51. 2. They take occasion from what he saith of his Word, to carp [...]in: objecting that Abr [...]ham and the Prophets were dead, ver. 52. And that he should make himselfe greater then they, ver. 53. And he clears himselfe of ambition in this matter, charging it on them, ver. 54, 55. and sh [...]weth that Abrahams joy depended on him, ver. 56. before whom he had a subsistence as God, though as man he was not old, ver. 57, 58. Upon which assertion, they betake themselves to violence, and he avoideth it, ver. 59.

In this verse we have their first attempt; wherein, taking advantage of his sharp censure of them, they charge him with being a Samaritan and possessed with an evil Spirit. They do particularly charge him to be a Samaritan, not only, because they accounted the Samaritans the most impious of men, because of their Apostacy from the Church of Judah, and the true Religion there, (whereof they account him also guilty by his doctrine) but specially, because as the Samaritans were most bitter enemies unto, and traducers of the Jewes (as may be seen in part, Joh. 4.9.) so did they account of him, who durst be so bold as to deny them to be children of God, and to say they were of the devil. As for the other charge, thou hast a devil, it is true that elsewhere they do maliciously assert against their light, that he was guided and assisted by Satan in his doctrine and miracles, Matth. 12.24. But here, it seemes, they only intend to retort his challenge, and do say, he had a devil, which prompted him to say they were of the devil. And so the challenge is all one with the former of a Samaritan, whom they looked on (as on all wicked men) as guided by an evil spirit, and accordingly, Christ answers both, in answering one of them. Doctrine 1. Albeit wicked enemies to truth may, for a time, enter the lists of dispute, as if they minded to seek out, and follow truth; Yet conviction in debate will not gain ground upon them; As ap­peares in these Jewes, who when they are put to the worse in dispute, yet they come nothing the nearer to truth. 2. Unbeliefe and contempt of the truth will end in blasphemy; And impious men, being convinced, will turne ratlers, and betake themselves to personal reflexions against the persons of men who maintain the truth, when they can do no better: for, so do they deal with Christ. 3. Wicked men can vent no re­proaches, calumnie;, or blasphemies, against Christs servants and people, which Christ hath not sanctified in his own person, being called to his face the worst of men, a reproacher and enemy to the people of God, and one possessed with an evil spirit; As here we see. 4. There are none more ready to reproach Christ and his followers, as if they were possessed with an evil spirit, then these who are his real slaves themselves; for, they who are of the devil, ver. 44. say of Christ, thou hast a devil. 5. Such is the power of ignorance, prejudice, or malice, when men are possessed therewith, that they will draw bad conclusions, and put hard constructions upon best actions; for, upon Christs useful and true doctrine, they think they do well to draw these bad conclusions, Say we not well (intimating they [Page 172] had a custome of it before) that thou art a Samaritan, &c. since thou speakest so.

In these verses, we have Christs answer to this blasphemous calumnie. And, 1. He declareth, that he had no devil, but was honouring his Father in what he did and said, and therefore it was their great sinne thus to reproach him, ver. 49. 2 Lost they should think he took to is ill, as an indignity done to him; he declareth, that he was no selfe-seeker, nor hunter after vain-glory, nor needed he avenge himselfe on them, since the Father will honour him, and take course with them who rub upon his glory, ver 50. 3. To shew what his true glory is, and what their losse is who despise his Word, he sheweth what blessed effects shall follow upon observing of his doctrine, ver. 51.

From ver. 49 Learn, Bitterest calumnies should be answered meekly by Christs servants; And how­ever men f [...]ile in duty to them, yet they should still cleave to duty; Therefore doth Christ meekly deny the calumny, I have not a devil, and refutes it with reason. 2. As it is the duty of all Gods people to seek the honour of God, as their chiefe end; so Christ did eminently honour his Father, both in his doctrine and obedience; for, so saith he, I honour my Father. See Joh. 17.4. 3. They who sincerely seek Gods honour, do prove that they are not guided and acted by Satan, whatever the world think or say of them; for, so doth Christ prove his point, I have not a devil, but I honour my Father. 4. Mens innocent lives and car­riage is the best mean to refute unjust calumnies and reproaches; for, so doth Christ refute their blasphe­my, by his honouring of God in his carriage. 5. It is a commendable zeal for God, honour, when his faith­full servants will not suffer wicked men, who carry the devils stamp and image to father themselves on God, as his beloved and dear people; for, in this, particularly, did he honour his Father here, in telling them plainly what they were. 6. As mens honouring of God will not stop the mouths of malicious slanderers; So their sinne is very great who reproach them who do honour God; And particularly, this holds true of Christ, who cannot be dishonoured, but it rubs upon the Father al­so; Therefore, saith he by way of sad chalenge, I honour my Father, and ye do dishonour me. See Joh. 5.22, 23.

From ver. 50. Learn, 1. Such as unfeignedly seek Gods honour, will not hunt after vain-glory, nor seek their own glory, save in so far as Gods honour is stricken at by the reproaches cast on them; Therefore doth Christ subjoyn, I seek not mine own glory. 2. Such as unfeignedly seek Gods glory, need not be anxious about the reproaches they meet with, seeing God undertakes to see to that: Therefore also, lest they should think the want of honour from them grieved him, he saith, I seek not mine own honour, there is one that seeketh and judgeth. 3. As Christ did honour the Father in going about the works of his calling; so the Father did undertake, and hath now honoured him, and will avenge all the blasphemies, and reproaches that wicked men belch out against him; for, saith he, there is one that seeketh and judgeth.

From ver. 51. Learn, 1. Christ is never so angry with his foes, as to forget his friends; Yea, he delights to conveigh his threatnings against enemies, in pro­mises to his children, if so be they will consider their losse, and yet take hold of his offer; Therefore, instead of threatning, he makes a gracious promise, and that not only for the confirmation of any weak ones who were then hearing, but to try what such an offer might yet work upon these wicked men. 2. Albeit most part of men make but little account of the matter of their salvation, and these who have any thoughts about it, are very averse from crediting Christs naked Word, about the way to it: Yet Christ would have it looked upon as a weighty businesse, and would have it out of all contraversie that he will make good the Word which he speaks concerning it; Therefore doth he premit his ordinary asseveration to this doctrine, Verily, verily, I say unto you, that he may teach them, that it is no light or trivial matter he is speaking of, and that he may remove all hesitation concerning the truth of his Word. 3. Such as would receive any benefit by Christs doctrine, should not only hear it, but lay it up in their heart, and keep it in some measure of sincerity in their life; for, it is required, that they keep my saying. 4. Albeit such as cleave to Christ, and make conscience of obedience to his Word, may meet with very many troubles, and may oft-times have very great fears about death, and their eternal happinesse; Yet they shall be secured from eternal death, and all their other troubles, and bodily death it selfe, shall be swallowed up into victory; for, if a man keep my saying, he shall never see death, to wit, eternal death, and consequently, shall get a good account of all the steps betwixt him and eternal happinesse.

[Page 173]In these verses, they repeat their blasphemy, and think themselves confirmed in it, and that they have him at a seen advantage in what he last spake; For whereas he had said, they should never see death who keep his sayings, they think that many wayes absurd, and reflecting upon himself. For, 1. Then certainly Abraham and the Prophets were n [...]ne of his disciples, for they are all dead. Nay, 2. [...]e behoved to be very arrogant, who made himselfe greater then Abraham and the Prophets, in that he ascribes a quickening vertue to his Word, not on­ly in respect of himself, but his hearers also. Where­as they not only kept not others alive, but are dead them­selves. Doctrine 1. Wicked men will be as little ta­ken with Christs promises, as they are terrified with his threatnings; And they desire rather to have some what to carp at in them, then to be drawn by the sweetnesse thereof to embrace them; for, they rage as much here at his sweet promise, as they did for­merly at his sharp chalenges. 2. As wicken men do reproach Christ out of malice, and all the argu­ments they pretend, are but invented to cover their malice; So they will sometime be forced to be­wray themselves that it is so: for, say they, now we know that thou hast a devil, and if but now they know it, why said they it before▪ Certainly, all the arguments they bring so [...]th, were but invented to colour that resolution, which they had laid down to reproach Christ. 3. Mistakes of Christ, and un­derstanding of his doctrine in a carnal sense, gives occasion to persecutors of many cavils; for, upon these grounds doth their exception run, wherein they glo­ry so much. They think it absurd enough, if they can infer from his discourse, that he makes himself greater then Abraham and the Prophets, which yet is the very truth; and they mistake him as if he were speaking of the first death, when he is speak­ing of the second death 4. Christs enemies do falsely pretend to be honourers of the Saints, that they may bear him down; for, so do they here cry up Abraham and the Prophets, to make him odious. 5. Albeit Saints be truly excellent, yet they have no priviledge against bodily death, but must pay that debt; partly, to be a testimony that they are by nature heires to the first Adam, and do carry a body of corruption about with them while they are in the world; and partly, that they may be trans­lated to a better life; for, even Abraham and the Prophets, whom they cry up as singular, are dead. 6. Such as do in a carnal way over-value the Saints, they prejudge Christ of his glory and due estimati­on; for, so did they by their excessive commenda­tion of them, Art thou greater then our father A­braham, &c. And this disease is more frequent, not onely in them who set them up in Christs roome, to be sharers with him, in leaving merits to be made use of by the Church, and in being Media­tours of intercession; but in them also who doat so much on Saints, as they forget to give Christ the glory of any excellency that is in them, and who implicitly follow them, not considering whether they be following Christ in that wherein they follow them, or not. 7. Christ is truly singu­lar and matchlesse, and if all the Saints were put together, they are all nothing to him, and he can do that which they cannot all do; for, this (to­gether with the clearing of their mistake of what he spake concerning death) is the clear answer to all their cavil, that indeed he is greater then all of them put together.

Followeth Christs answer to this exception, And, 1. In general (in these verses) he [...] himself of any ambition in this matter, and p [...]ves them guilty of it. Whereas, in their exception, they thought it great ambition in him, to preferr [...] him­self to Abraham and all the Prophets; [...]e answers (by way of concession) that it he himself, and of him­self, did take this honour on him, it were of no worth; but he hath it of the Father, who doth allow and conferre it on him. And whereas they might except, that if this Father of whom he boasted so much, be the true God, they had greater cause to lay claime to him then he had; He answers, that this proves them really guilty of that ambition where­with they charge him; For they boast of him while as they have no saving knowledge of him; But he knows him, and would be a liar, like unto them, if he should say that he knew him not, seeing he gives real proof of knowing him; by keeping his word. Doctrine 1. Such as hunt after vain-glory, and seek after respect and estimation otherwise then God alloweth and approveth of, they do hunt a shadow, and that which really is of no worth; for, this is of general verity, If I honour my self my honour is nothing. See 2 Cor. 10.18. 2. Christ seek­eth no glory but what the Father alloweth on him; And as he is God over all, blessed and honoured for ever, and as his humane nature is honoured, by being exalted to a personal union with the God­head; So whoever dishonour Christ, yet the Fa­ther alloweth and hath conferred honour on him as Mediatour, to be a testimony how well he is pleas­ed with the redemption of lost man, performed by him; and to be matter of comfort to all them who seek to this exalted Prince, and matter of terrour to all his and their enemies: For, saith he, if I honour my self, my honour is nothing, it is the Fa­ther that honoureth me. 3. What men have received from God with his approbation, and have his testimo­ny for it, they may avow and maintain it against all opposition; Therefore doth Christ not deny that honour they alledged he took to himself, but he a­vows it on this ground, It is my Father that ho­noureth me. 4. Albeit Christ be in himself God al­sufficient, and so is not capable of any accesse of glory: Yet it pleased him to condescend so farre, as [Page 174] to obscure his own glory under the vail of his flesh and state of humiliation, till he had perfected the work of Redemption; and to account of his office of Mediatour, and the dignity accompanying it, as great honour conferred upon him by the Father; Therefore, saith he, my Father honoureth me, above Abraham and the Prophets, that I can give life to them that keep my sayings. 5. Christs greatest enemies may yet be so presumptuous and deluded, as to sooth up themselves, with a conceit of a special interest in God; for, the Father, is he, of whom ye say that he is your God. 6. Persecutors, pretending to interest in God, do but proclaim their own carnal ambition and selfe-seeking, and that they do but lye and deceive themselves; for, he brings this as a proofe of their ambition, and asserts that they were liars in so saying, I shall be a liar like unto you. 7. As none are more ready to boast of an interest in God, then they who know least of him; so none can prove an interest in him, but they who know and acknowledge him as he is revealed in Christ by the Gospel; for, saith he, ye say that he is your God but (to refute that) ye know him not, to wit, savingly, in so far as they knew not him as Father to his Sonne whom he had sent, and acknowledged not the Gospel to be his revealed will. 8. It is not sufficient for proving an interest in God, that men do acknowledge God as he reveals himselfe, unlesse also obedience to his will be joyned therewith; so much doth Christ teach by his own evidences that he is of God, contrary to theirs, I know him, and keep his saying. 9. Such as are of God, and know him, should confidently avow their right and interest, and it is as great a wrong in a child of God, to deny his right, as it is in a prophane man, to claime an interest; Therefore, saith Christ, in opposition to them, But I know him, and if I should say I know him not, I shall be a liar like unto you, who boast of an interest without ground. 10. Christ doth perfectly know the Father and his will, so that none can be deluded in resisting on what he reveals of him; And he was perfectly obedient to the will of the Fa­ther in all things, so that nothing can be objected against them, who flee to lay hold on his righteousnesse; for, I know him, and keep his saying.

Secondly, Christ answers in particular to the ground of their exception; and, comparing himselfe with Abraham (who was greatest, in their account, of any of the Prophets, they mentioned with him, and indeed was the father of the faithful) he proves that he was greater then he. For Abraham knowing of him, the true Messiah, to come of his seed, did earnestly desire to see that day, and did get a sight thereof by faith to his joy and contentment. And by this he proves that Abrahams joy and comfort depended on him, and that he lived by faith in his words and the promises con­cerning him, according to that, ver. 51. And on the other hand, he proves by this, that they were not Abra­hams true children, who rejoyced not in him, and in the day of the Gospel. Doctrine 1. Christ will make use of wicked mens boasted of priviledges, to aggreage their faults, therefore doth he designe him, your Fa­ther Abraham, to wit, according to the flesh, that they might see how far they were degenerate from him in manners. 2. The time of the Gospel is not only a day, in respect of the dark ignorance in which the world lies without it; But it is Christs day by way of excellency. For albeit the Gospel and Christ were known and embraced before, yet that treasure was but couched, for most part, under dark types, and seen at a great distance, and sinne and the law and the curse did bear much sway: But now free-grace doth eminently reigne and shine, and Christ in his own person did appear on earth in our nature, to publish these glad­tydings more clearly; Therefore doth he call it my day. 3. Men were not saved before Christs incarna­tion, by any thing beside Christ; but as Christ and the Covenant of grace were known then, so men were made participant of him and his benefits by faith; for, so is clear in the matter of Abraham, to whom it is supposed Christ was known, not only as God, but as Mediatour to be incarnate, otherwise he could not have desired a sight of him, and it is expressely asserted, that he saw his day, and was glad. 4. Such as indeed have heard tell of Christ, their knowledge will produce earnest desires after him; and such as prize Christ and salvation by him, will look upon the time of the Gospel, and his incarnation, as a very sweet sight; for, Abra­ham hearing tell of it, he rejoyced to see my day, to wit, of my coming in the flesh, as Luke 10.24. and this rejoycing presupposeth and includes an earnest desire. 5. Even the best of men stand in need of Christ, and according as they grow in real goodnesse, their desires after him will grow; for, so even Abraham, that emi­nent Saint, rejoyced to see my day. 6. The spiritual desires of Gods people may be, and (when they are well managed) are full of joy; begotten partly, by the estimation of what they desire, seasoned with hope that they shall come speed in some measure; and partly, by what they do really enjoy who are sincerely desiring and pursuing, their very hunger proves a blessednesse, and that they do possesse in part. Therefore it is said that Abraham rejoyced, or, skipped for joy, to see my day. His heart was warmed with the thoughts of it even in desiring it. 7. The sincere desires of Gods people will not be frustrate, nor will a sincere and cheerful pu [...]s [...]er be disappointed, in Gods way and measure; for, he rejoyced to see, and he saw, not with bodily eyes, Luk. 10.24. but by faith, Heb. 11.13. 8. The Lord, for wise reasons, may suspend the satisfying the desires of his people all their dayes in their way; and yet in effect be granting them in a way that is as good for them; for, albeit Abraham saw not this day with bodily eyes, in its full accomplishment, yet for all that he saw it: The Lord indeed suspended the exhibition of Christ in the flesh, till long after Abraham; be­cause it would have crossed his purpose of reserving that to the fulnesse of time, to have done otherwise; (and Saints must stoop to quit their will, when it doth not consist with Gods great purposes concerning his Chruch:) Yet Abraham got that which was far better then a simple bodily sight. For albeit believers and the [Page 175] Disciples in that time had a double advantage, of getting both a bodily and spiritual sight; yet a spiri­tual sight of him, either in the word of promise, before he came, or in the word of performance, since his exhi­bition, is far beyond a bodily sight of him, which a­vails, not without this, as was seen in the most part of them who saw and heard him. 9. The desires of the godly, which slow from faith, are well satisfied, when they get more ground and encouragement yet to be­lieve, and depend and wait on; for, Abraham behoved to believe before he could desire, and now his desires are satisfied with seeing more by faith. 10. Faith will see far off, and through many impediments, and will draw comfort from what is not only invisible at present, but not to come for a long time; for, at that great distance, and through all these types, he saw my day and was glad. 11. A sight of Christ by faith, though at never so great a distance, and under many vails, will bring true peace and joy, and will satisfie a believer, however he desire often much more; for, he saw it and was glad. He was content of that, though his desire was after more, and it did indeed bring true joy unto him, and made him (with the rest of the Patriarchs) confesse they were strangers and pilgrims on the earth, Heb. 11.13. I need not here curiously enquire, why it is said that in desi [...]ing he rejoyced, or, skipped for joy, and in getting that sight, he was only glad. It may be conceived thus, that joy might be more solide, and make lesse noise, when men have greatest cause of joy, and particularly in enjoyment; or his rejoycing points at that more satisfactory measure of joy that he appre­hended would be in seeing Christ incarnate, and with bodily eyes, as well as by faith, and his being glad, points at the measure of joy he attained to in the sight he got, the other being reserved till he came to his rest.

This last part of Christs answer occasions a new exception against him, that he, who was so young a man, should presume to say he had seen Abraham, ver. 57. In answer to which, Christ asserts that however they take it, yet he is before Abraham; to wit, in re­spect of his Godhead, though upon that also followeth that even then he exercised the office of Mediatour according to the Covenant of Redemption, in that nature, and so was the matter of the godlies desire and joy, even from the beginning, as was said before of Abraham, ver. 56. While they say, thou art not yet fifty yeares old, though Christ was far younger, it may be conceived that Christs condition and exercise, being a man of sorrowes and acquainted with griefes, had altered him much, and made him seem older then he was, as indeed, exercise of minde will waste mens bodies soone. Or it may be conceived to be spoken with a latitude, that it was very absurd that he, who had not lived so much as the ha [...]e of an age, (reckoning an hundred years to an age) should say he had seen Abra­ham who was dead so many ages before. Likewise, they bewray their malice in their speech, obscuring what he had spoken of Abrahams seeing of his day, and putting in these words, hast thou seen Abraham? as thinking it a disparagement, that Abraham should take notice of him though he had lived since that time. Doctrine, 1. The truth of God must not be the worse loved, that it be sublime and above the reach of hu­mane reason, or that malicious men cannot, or will not see and acknowledge it, but do account it absurd; for, here a precious truth is rejected by them as absurd. 2. Such as look on Christs outside only, and his state of humiliation, will never see his true excellency; And so many things are true of Christ as God, that flesh and blood, and they who look on him as meer man, will think them most absurd: for, herein was their mistake, they look on him as man only, and therefore object, Thou art not yet fifty years old, and hast thou seen Abra­ham? 3. Let men oppose as they will, yet it is a truth beyond all contraversie, that Christ had a sub­sistence before his incarnation and becoming man, and consequently is true God; for, saith he, Verily, verily, I say unto you before Abraham was, I am. He followeth forth his subsistence no further then before Abraham, (though he be eternal) because this was the matter now in contraversie. And they who forge glosses to obscure this text, as speaking of no subsistance of Christ before his incarnation, do not only wrong Christ, as not answering distinctly to the Jewes Questi­on, ver. 57. but are in that respect more blinde then the very Jewes, who understood it so, and could not endure to hear it, ver. 59. 4. Christs subsistence be­fore his incarnation, is immutable and unchangeable, not subject to the vicissitudes of time; Therefore saith he, before Abraham was I am, not, I was, to shew that this has subsistence is unchangeable, still present, and consequently eternal. This, I am, is also a name of God, Exod. 3.14. pointing out that he is, and hath an unchangeable being of himselfe and that albeit there be that which may be known of God, Rom. 1.19. yet his nature is incomprehensible and unsearchable, and is most fitly expressed by this, I am that I am, Exod. 3.14. See Judge 13.18.

Followeth now the issue of this long dispute, and particularly of this last contest. They look upon him as so absurd in what he had last spoken, that they will reason no more, but seek to cut him off as a blasphemer; And he takes no more pains to convince them, but delivers himselfe miraculously from their fury. Whence learn, 1. Malicious persecutors will not hearken to truth, though never so clearly told them; but when all [Page 176] arguments fail them, they will betake themselves to violence; for, then they take up stones to cast at him, wherein they were injurious, in returning him the reward of a blasphemer, who had told them the truth, and unjust, in their tumultuous procedure, and not taking a legal way. And this is it which may be ex­pected of all contradictors of Christs doctrine, if they get power, and be not b [...]idled. 2. It is lawful for Gods servants to withdraw from the fury of bloody persecutors, when the persecution is personal, as Christs example doth teach. 3. Our blessed Lord did conde­scend to sanctifie all the weak means prescribed to his people in hard times, in his own person; for, he who could have destroyed them, hid himselfe, and made use of fleeing, he went out, &c. 4. Christ can dis­appoint persecutors, and deliver his people, even in greatest extreamnity; for, when they have him among their hands in the Temple, he first hid himselfe, and then went out of the Temple, going through the midst of them, &c. Either he dazled their eyes, and made himselfe invisible, both when he hid himselfe, and went away; or having done so for a while, while he hid himselfe, he did binde up their hands that they could not touch him when he went openly through them out of the Temple. And so he evidenced his great power even in his infirmity, and so also doth he make his people prove strong while they are weak, and per­fects his strength in their weaknesse.

The history of this miracle may be taken up in this order. 1. Christ the Physician and the distressed man meet together, ver. 1. 2. Christ conferres with his disciples about the Lords end in afflicting him, ver. 2, 3. and about the necessity of his curing him, and that presently, ver. 4, 5. 3. He works the miraculous cure, ver. 6, 7.

In this verse, it is recorded that Christ coming from the Temple, doth on the way perceive and take notice of this man, whose disease was naturally incure­able. Whence learn, 1. Since the fall of Adam, mankinde is subject unto many miseries, and beside the Spiritual plagues, and common miseries following thereupon, it pleaseth the Lord to leave some exemplary effects thereof, to be documents unto all; As here there is a man blinde from his birth, which flowed from sinne as the fountaine cause and in-let, though Christ afterward denyeth, that Gods end in this affliction is to punish sinne. 2. Difficulties and diseases that are insuperable and incurable by the ordinary course of nature, are yet not impossible for Christ to help, but a meet object for him to magnifie his power on; Therefore it is marked, that he was blind from his birth, that so he may set out Christs power, who cured that blindnesse that by natural means was incurable. 3. When Christ and his followers are driven by per­secution from their station and employment, they are but driven to their Christ; and the Lord, ordinarily, doth let persecutors drive them away, because he hath other employment for them, wherein they may do more good; Therefore when Christ is driven out from preaching in the Temple to malicious and vi­olent enemies, an occasion of work and doing good is presently offered him, and he is thrust out, in Gods providence, that he may come and heal this man, who also doth afterward make better use of his doctrine then they did. 4. No heat of persecution, or personal dan­ger, and no throng whatsoever, will hinder Christ to give an affectionate look to one of his own in misery; for, as he passed by, fleeing the fury of the Pharisees, he saw the man, and looked so earnestly and tenderly on him, that it occasioned the disciples question, ver. 2. Yea, it seems this mans misery (who afterward was converted to him) did so draw his eye to him, that he saw him, and took notice of none else that were on the way. 5. Albeit Christs people in their distresse may be blinde, and cannot see him, yet he seeth them, and his seeing of them will move him to pity, so much the more as they see not: Therefore is it marked that he saw and took special notice of a man which was blind.

Followeth a conference of Christ and his disciples before the working of the cure, consisting of two parts. In the first whereof, answering a question of the disciples, he shews what was the Lords end in afflicting this man. Christs taking so special notice of him, and (as would appear) his standing still beside him, leads the disciples also to take notice of him, and to move a question, whether it was his own or his pa­rents sinnes that had drawn on this stroak, ver. 2. And Christ declares, that in this stroak God did not intend so much the punishment of the sinne of either of them, as the manifestation of his own glorious work, especi­ally in curing of him, ver. 3. For clearing this question and answer. Consider, 1. The disciples question is not concerning the principle efficient cause of this affliction, (for that was God;) but concerning the procuring and final cause of it, that is, whether he or his parents by some grosse sinne had procured this stroak, and God had sent it on as a punishment for that sinne. Consider, 2. However there might be clear cause of conceiving him to be born blinde for his pa­rents sinnes, (as it is to be cleared afterward) yet it is more difficult to clear, how that should be the punish­ment of his own sinne, seeing he could not sinne before he was born: But we need not, for clearing their meaning, recurre to that conceit of transmigration of souls from one body into another, and consequently, that he should be punished for the sins of his soul committed while it was in another body: For albeit this was an opinion among Pagan Philosophers, and somewhat of it crept in among the Pharisees, as may be gathered, in part, from Matth. 14.2. and 16 14. yet it is conceived that they only held the transmigra­tion of righteous mens souls into other bodies, and no [...] of the wickeds, such as the disciples supposed this man to be. Nor yet need we understand them as conceiving that God foreseeing what a sinner he would be, did thus punish him; For whatever reference a stroak may have to a future sinne, either to prevent it, or to cut short their power, who would in processe of time abuse it; Yet affliction as a punishment is inflicted after the sinne committed. Nor yet need we assert, that they looked on Original sinne as the Pharisees do, ver. 34. (of which in its own place) never consider­ing, nor laying it to heart, but where it is evidenced by such a stroak. But we are to conceive that they ac­knowledged original sinne, and that this did deserve the greatest of afflictions and plagues, not only Spiritual, but bodily also, as is seen on some Infants. Consider, 3. Christs answer is not to be understood. 1. As if he denied them to have sinne, whereof all are guilty since the fall, 1 Kings 8.46. Rom. 5.12. Nor, 2. As if he denyed that affliction entered into the world by reason of sinne, Rom. 5.12. Since if man had not sinned, he had lived in a blessed estate, according to the Covenant of works. Nor, 3. As if he or his parents had not sinne enough to have deserved this punishment, if God had pursued it; for the wages of the least sinne is death, Rom. 6.23. Nor yet, 4. As if God did never send affliction as a punishment for sinne, however he dealt in this particular: But the meaning is, that in afflicting this man, the Lord did not so much purpose to punish their sinnes, as to mani­fest his own glory. And so he would draw them from their curious questions, to prepare themselves to be edified by his cure. Doctrine 1. Such as God hath a special purpose of love unto, may yet be mistaken by his dear children, and get harder measure from them, then Christ will give them; As here the disciples do to this man, upon whom Christ had mercy. 2. It is a great fault in Christs disciples, being tenderly dealt with themselves, when they give out hard sentences against others, because of their afflictions, and do judge of their guilt according to the greatnesse of their affli­ctions; Not considering that it is not dispensations, but the Word, whereby mens estate and condition must be tried; for, herein the disciples sailed, who being as yet the children of the bride-chamber, little acquaint with sorrowes and griefes, and being little affected with the poor mans case, only desiring to hold up discourse, when they see Christ so diligently observe him, they would dive into his guilt and provocation, whereas no such thing was intended in the stroak. Thus also did Jobs friends deal with him. 3. Whatever be the Lords forbearance toward sinners; yet all the posterity of Adam do bring as much guilt and sinne into the world with them, as deserves the saddest of afflictions; for, their question imports this truth, that this mans sinne did deserve that he should be born blind. Origin­al sinne brings death, even on Infants, Rom. 5.12, 14. doth deserve eternal damnation; and consequently, it needs not be thought strange, if the Lord pursue it with temporal afflictions. 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours (except Adam in whom all sin­ned) unlesse they do actually imitate them; Yet he may justly afflict children in their bodies and estates, which they have from their parents, for the sinnes of their parents, and so punish their parents in them; for, this truth is also imported in their question, that for his parents sinne, he might be born blind. 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer; but a special respect is to be had to all the occasions and cir­cumstances thereof, for finding out the truth; for, so must we do here in finding out Christs meaning in this speech, neither hath this man sinned nor his parents; which being nakedly looked on in it selfe, would seem to contain an untruth, contrary to the tenour of the Scriptures, but being compared with the disciples question, and what himselfe subjoins, the meaning is found to be, that God by this affliction is not punishing their sinne. 6. Albeit all men be sinners, and albeit every sinne deserve both temporal and eternal judge­ments; [Page 178] Yet the Lord doth not alwayes intend the punishing and avenging of sin, even when he is cor­recting such as are sinners, but may be intending an higher end; for, this is the true doctrine and sense of these words, Neither hath this man sinned, nor yet his parents, but that the works of God, &c. Be­side the punishing of sinne, and the end after men­tioned, we finde in Scripture that God doth af­flict, that he may exercise his Sovereignty and do­minion over men, and that he may try the saith of his own, as was seen in Jobs case. And albeit in many cases it will be a great difficulty to attain to this comfort, that Christ is not eyeing or pursuing our guilt, when we are under sad afflictions; Yet we may safely follow this order. 1. In all afflicti­ons we should remember that sin is the coal from whence these sparks do flie, and so (whatever be the Lords end, yet) we are still to be humbled un­der the sense of sin, as our duty, when we are af­flicted. 2. Albeit the Lord do not pursue any of his own with afflictions, as enemies; Yet there may be many failings and infirmities, which the Lord requires they should be sensible of, especially when the rod is on, whatever be Gods end in it: And in observing this Job came short, as Elihu teacheth, though he was a reconciled man wronged by his friends, Job 36.8, 9, 10. 3. The Lord may be pointing at sin by afflictions, when yet they are pardoned, and may send out rods, on penitent and pardoned Saints, to vindicate his own glory, and make them more cautious in time com­ing. So did he deal with David, 2 Sam. 12.13. with verse 10, 11, 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne, and some for trial of faith and other graces; Yet it is not the Lords minde that his children, being corrected for sin, should cast away their faith, but when they take with their guilt, they ought to look on their affliction as a double trial of faith, having not onely the affliction; but guilt also, to wrastle with; and therefore they ought to take especial heed to faith. 5. Whatever a child of God be command­ed to look unto under affliction, either of guilt or trial; yet they ought still to lift up their eyes above that, and to expect that somewhat of God is, and will be manifested in their afflictions, and that this is his chief end in afflicting; for, so much doth the Text expressely hold out, it is that the works of God should be made manifest; And the expecta­tion of this should be the chief exercise of Saints. Doctrine 7. Albeit the Lord hath created the world, yet his alsufficiencie is such, as he can receive no­thing from it, nor be bettered by it; onely it is a Stage whereon he doth experimentally manifest and make known what he is: for, this is his great end in all his works, and particularly in this, that the works of God should be made manifest in him. 8, In Gods dispensations toward men, there are to be observed, not one, but many purposes and proofs of his attributes and workings; for, the works (not the work) of God are to be made manifest in him. His Sovereignty appeared in afflicting, and his mercy and power in curing him. Yea, by this so much appeared, as proved him to be the Messiah accord­ing to the Scriptures, Isa. 35.5. 9. Albeit the Lord do gloriously manifest himself daily, in the ordinary works of his Sovereignty, power and mer­cie; Yet such is the stupidity of men, that this is but little observed, unlesse he manifest himselfe in some extraordinary works also; Therefore must such an extraordinary disease and cure be, that the works of God may be made manifest. 10. The Lord will not take advantage of the distresses of his people, but onely that he may give them a proof of his love; And he doth involve them in infirmities and di­stresses, of purpose that he may let out his glory in doing them good; for, this man was born blind, that the works of God should be made manifest in him; And as thus he needeth our infirmities for him to work upon, so we may glory in them, 2 Cor. 12.9, 10. 11. As the Lord hath divers ends in afflicting his people; So his ultimate and last scope will not be soone seene, but the afflicted may be kept long under a dark condition, supported by secret strength, and an unseen blessing, and little know the Lords minde till he himself manifest it; for, albeit Sovereignty might still have been seene in this affliction, yet God had many other works to manifest, which were little dreamt of by this man from his birth to that day, till now Christ bring them out by his Word and work. Which may warn all to beware of rash judgment, and may en­courage them, who, lying long under affliction, do keep their eyes fixed upon Christ.

In the second part of the conference, Christ ha­ving answered their question, doth now prevent an objection by shewing reasons why he should cure him, and that presently, notwithstanding any hazard might redound to him for so doing. As for the ob­jection which the disciples might have urged against his working this miracle, we have one propounded to the same purpose, Chap. 11. 8. Where Christ repeats this answer in part, verse 9, 10. And here they might be ready to object, that being but even now in peril of stoning by the Jewes, Chap. 8. 59. Why would he irritate them again by this miracle, and not rather lurk? Especially, Why would he do it on the Sabbath, as it is verse 14. Seeing the like practice had bred him so much trouble before, as is marked, Chap. 5. and 7.23, 25? Christ pre­vents all, by shewing that he must manifest these works of God (of which verse 3.) by curing this man, and that presently; For which he gives three reasons, 1. That he is sent with a Commission to do these works, verse 4.— and therefore must be diligently obedient. 2. That his affection to the service did binde the tie, laid upon him the strait­er, verse— 4. For when he considered that there was a time profixed to him, wherein to do these works in his own person, (to wit, the time of his [Page 179] life and Ministry) which being ended (as it was now shortly to expire) he could not have the like opportunity, therefore he would now be busie up­on all hazards. 3. That he is the light of the world, verse 5. and therefore behoved to cure him. This imports, partly, that being the store-house of lost man, in whom the remedy of all their miseries is hid up, he could not with-hold from them what they needed; and partly, being to manifest himself the light of the world, to cure their spiritual blind­nesse, he would not omit to confirme it by this visible signe of curing a blinde man. This reason is amplified from the consideration of the time where­in he exercised this office, as long as I am in the world; which is but an enlargement of the second reason. And for clearing thereof, and of the whole second and third reasons, it is not needful to re­sume the doctrines, concerning mans misery and ly­ing in blindnesse and darknesse, or, that Christ is the onely and true remedy of this evil; for these truths in their full latitude have occurred, Chap. 1. 9. and 8. 12. and ought here to be considered onely with reference to the present scope, But whereas Christ speaks of his day, and of a night coming, and that he is the light of the world, as long as he is in the world, the meaning is not that ever he wants light, or an opportunity of doing good unto his people; or that he was not the light of the world, both before his Incarnation, and after his Ascention. But Christ by this points out, that du­ring the time of his abode on earth, he was this light in an eminent way. Not onely spiritually en­lightning his people, and doing great things for them; but personally and immediately, by his visi­ble presence and external operation, doing them by his own hand; whereas this light shined formerly, and wrought in and by the Ministry of the Prophets, and after his Ascention, by the Apostles. And so the force of the reason is, that Christ considering that he was the light of the world, immediately and in his own person, onely so long as he is in the world; and that he had a prefixed time for his go­ing about and doing good in his own person, which was now near expired; therefore out of his great af­fection to his people, and to any service that might do them good, he would be busie and omit no time. Doctrine 1. Men are not to expect that they will get through with good and acceptable works, without many discouragements, which may weaken the hands of flesh and blood; for, so is here imported, in that Christ obviates them. 2. Christ is so easie to be intreated and employed by his people, that he will neither be discouraged nor forbidden to do them any good that they need; Therefore will he not be hindered, but reasons against all delayes. 3. Christs works are all of them the works of God, being all approven of him, and God employing him to do good, that so he might manifest his love to miserable man through him, in a way most agree­able to his justice; Therefore doth he call these things that he did in the dayes of his flesh, not onely his own works, but the works of him that sent me. See 2 Cor. 5.19. 4. Christ stood obliged to per­forme all these duties, which he did in the dayes of his flesh, and being bound thereunto by a Com­mission accepted from his Father, for which he was to give an account; Therefore saith he, I must work the works of him that sent me. 5. As Christ stands bound by obligation, to performe all the duties re­quired of a Mediatour; So also he did affectionate­ly undertake them, and employ himself therein; for, so much doth that addition teach, I must work while it is day. Opportunities of well doing in our station, are not to be sleighted, but taken hold of; for, we should work while it is day. 7. It may excite us to improve opportunities of well-doing, when we con­sider, that opportunity being lost, it is not easily, if at all, recovered, even albeit we should be wil­ling to work; for, when the day is past: the night cometh when no man can work. 8. Christ our Lord was so willing to be employed for the good of his people, that he studiously improved all opportuni­ties, and did seriously lay to heart the short time he had to remaine on earth, that so he might employ it thriftily, and go about doing good; for, he ap­plies to himself in this present case, that general consideration, I must work while it is to day, the night cometh, when no man can work. 9 The ful­nesse of Christ as Mediatour, being given for the good of miserable sinners, is an argument with him, pleading that he should lay out himself for their help who are in need; for, so is the force of [...]his argument, I am the light of the world; and there­fore I must let out of that furniture, laid up in me, for the help of this man. 10. Christ, by the mi­raculous cures wrought upon the bodies of the dis­eased, in the time of his being on earth, gave a visible document of what he was, and would prove to needy souls who employ him; So much also is imported here, that he being the light of the world would give a proof of it, and invite sinners to employ him as such, by curing this blinde man. 11. The Sonne of God his manifesting himself in our nature, and conversing with sinners on earth, preaching and working miracles among them, was a sweet and refreshful light of consolation to the world; for, albeit he be the light of the world both before and after, yet this is true in a particular and emi­nent way, as long as I am in the world, I am the light of the world. And this was that day of light so much desired and longed for, Luke 10.23, 24. For this was the glorious manifestation of the love of God, when he became Immanuel, God with us, and when God not onely dwelt with men, but in mans nature, and by his own preaching and mira­cles gave proof of that fulnesse of grace and truth that is in him. 12. Our Lord Jesus is so respective of lost sinners, that he accounted it no small favour to get his bride in his own immediate guiding, and did so acquit himself in these dayes of his Ministry, as might witnesse what an one he was; for, so much doth Christs argument, drawn from this, import, As long as I am in the world, I am the light of the world, which imports, by way of Argument, these two. 1. That in his esteeme it was a great favour to be thus in his own person the light of the world, and not to leave the ministration of his comforts to his servants, to be ministers thereof; and therefore [Page 180] he would be busie in this his time of it. And in­deed, it appears how much he delighted to be the immediate Messenger and publisher of his love, in that before his Incarnation he appeared in humane shape, and spake himself with the Patriarchs, and when his Messengers do in his name speak a word in season to the wearie, his love is such, that if it were fit, he would come and be the Messenger himself. 2. That his bride being now, during this time of his Ministry, left on his immediate hand (the Prophets being ceased, John after awhile laid by, and his disciples doing but little) it was requi­site he should be busie, and guide her so, as she should misse no other, and he might let her finde what a difference there is betwixt the Bride­groome and his friends. And indeed he is match­lesse, singular, and like himself, in his guiding and dealing with his own.

Christ, having given these reasons why he be­hoved to cure this man, doth now fall about it, and having made clay with his spettle on the dust, and anointed the mans eyes therewith, he sends him to the pool of Siloam to wash; which he obeying, doth recover his sight. As for this pool, of which also, Nehem. 3.15. it was a fountain springing out from mount Zion, from whence flowed out the brook of Siloah, which watered a part of the City, of which, Isa. [...].6. And as divers allegories are invented by the wit of men on this miracle, (as if his making use of clay in this miracle did point out, that he could cure the man, who had made man at first of clay; and, that his spettle making the clay, did point out the efficacy and vertue that sloweth from Christs humanitie, being now personally united to the Godhead) so, in particular, the signification of the name of this pool, which is, sent, makes men conceive the name was given to it, with an eye to the Messiah, who is Shiloh, Gen 49.10. But as Johns drift in interpreting the name, is only (according to his custome) to make his meaning plain; so the name seemeth to have been given of old, only in testimony that they accounted it a special gift sent of God, to have a fountain or brook among these hills, so commodious for their City: or, because it did slow out not constantly, but now and then, according as God was pleased to send it. Doctrine 1. Christs affection to needy sinners, manifested in his Word, is such as he will give reall proofe of it, according as it is needed; Therefore he contents not himselfe to have said so much of it, ver. 4, 5. but when he had thus spoken, he works the miracle, and will give a present proofe of what he had said. 2. Albeit it be our duty to pray when we are in distresse, yet such is Christs compassion, as to give us what we need, when we have little minde of it, and so cannot pray for it; for, when the man is not minding at all the cure of his disease, but is only sitting there to beg, then Christ conferreth this unexpected benefit upon him. And by this way of dealing, Christ gives ample encouragement to his own to pray in their distresse, being confident that he who prevents prayer, will undoubtedly hear them. 3. When Christ employeth any means for the help of the miserable, yet the power that doth them good is not in these means, but in and from Christ; for, neither could clay heal, nor the pool wash away blindnesse, but that flowed from his omnipotency only. And therefore as we should rest on no means, so neither should we be discouraged in using means appointed by Christ, so long as we have his promise. 4. Christ can bring about wounderful deliverances and mercies to his people, even by means, which seem improbable and contrary to nature; for, clay of it selfe is rather fit to put out seeing eyes, then to open blind eyes. 5. Such as Christ takes in hand, as his patients, he may make them sicker before he cure them, and put them in a worse condition to sense, then they were before; for, so much also doth the application of clay teach, It addeth an external impediment to his natural blind­nesse, and yet is all done in order to his cure. And thus it is also in spiritual conditions; the strong man may make greatest trouble when he is to be put out, Luke 11.21, 22. 6. Where Christ doth good to any, he will first try their faith, by their subjection and obedience to his commanded means, before they finde the comfortable issue; for, such is his method here; He first puts him to subject himselfe to have his eyes anointed with clay, and th [...]n to go wash in the pool of Siloam, before the cure be wrought. Whatever Christ may do in his soveraignty in grace, yet it is our duty to beleeve, as we would have his power and grace mani­fested on our behalfe, Marke 9.22, 23. And saiths first work must be subjection and obedience to com­manded duties, 2 Kings 5.10.—14. 7. Faith in Christ yeelds prompt obedience, and will repine at no command prescribing the means of help; for, he went his way therefore and washed. And this (no doubt) flowed from faith given him by Christ (who, it may be, hath said more to him then is here recorded) which made him quit the opportunity of getting almes on the Sabbath day, and essay so improbable like a mean. 8. As there is no difficulty too hard for Christ; So there are none who, trusting in him, shall obey and follow his prescribed means, but they shall obtain a good, and the promised issue, were it never so im­probable; for, he went and washed, and came seeing. 9. If we compare Christs method in this cure with that which he followeth in curing another blind man, Mark. 8.22, 23, 24, 25. wherein he opens a mans eyes by degrees, and here it is done at the first act; If, I say, we compare these, we will not only finde this difference; that whereas Christ abode with the one, therefore he did it by degrees; but sending this man away, and leaving him, upon the first act of his faith and obedience, he is cured; As indeed, Christ orders his dispensations according to the need of them he deals [Page 181] with: Such as he is to stay with in some visible and sensible way, he may give them more work about the curing of their diseases, that so they may employ him more: Whereas such as he is to withdraw from, may get their businesse more easily done. But further, It will be found that this is common to both, that being to meet with so great a mercy, as to be cured of blind­nesse; it is not wrought at first on either; but the one, with whom he stayeth, is cured upon Christs putting his hands twice upon his eyes, and this man hath a time of it, in going from before the Temple to the pool, before he be cured: Not only that many going with him, and observing him, they might be witnesses of the miracle, but also that himselfe might have time to be prepared for such a wounderful and unexpected change. And so it teacheth, That great and unex­pected mercies need much preparation to sit us for them, as well as crosses; that so we may be armed with strength to bear them, and with grace to emprove them well.

In the rest of the parts of the Chapter we have the several effects and consequents that followed on this miracle. The first whereof (in this second part of the Chapter) is among his neighbours and acquaintance, to whom, it seems, he returned with much joy, when he found not Christ in the place where he left him; whereupon followeth their conference upon this matter, partly, among themselves, and partly, with the man himselfe. The conference contains the resolution of three questions. 1. Whether such a cure had been wrought, and whether this man who now saw, was the blind man, who sate and begged? This the neigh­bours cannot clearly resolve, but some assert it, others alleage that he is only like him, till he himselfe put it out of contraversie, verse 8, 9. 2. The second question is, concerning the way of his cure, which they propound for further satisfaction in the matter, verse 10. and he answereth verse 11. wherein he is able to give an account of Christs name, which he had learned either from Christ himselfe, or from some who had been witnesses of what Christ did, and had led him to the pool. 3. The third question is, concerning Christ the Authour of this cure; They desire to know where he is, and he cannot resolve them. v. 12.

From verse 8, 9. Learn, 1. The glory of Christs working for his people will not be gotten obscured, and it should be taken notice of by all, as they have occa­sion to see it; for, this miracle shines forth among the neighbours, who seeing the man, draw forth the knowledge of it by conferences and questions: and by their means, it becomes more publike. 2. The Lord may so order his dispensations, even toward them to whom he hath a purpose of good, as one crosse may draw on another, and many miseries may [...]yst toge­ther; That so they may have much exercise, he may make their deliverance the more conspicuous, and may make many mercies concurre in it; for, this man had not only been blind, but his blindnesse had driven him to sit and beg, that law concerning the poor, Deut. 15.4. not being carefully observed in these times of confusion and bondage, as appears also from Acts 3.2. and else­where. 3. Even the many disadvantages and miseries that trouble brings upon us, may contribute in due time, to make Christs glory more conspicuous in our help; for, that his blindnesse made him sit and beg. it contributed to make him more known, then if he had been the sonne of a great man kept in a corner; and this made the glory of the miracle to spread the faster. 4. When Christ lets forth proofes of his power and love upon any in their miseries, it will make so great and wonderful a change, that they who knew them before, may readily mistake, and hardly know them, their condition being so different from what it was; for, so appears in these neighbours, who differ in their judgements whether this was he that sate and begged, or, if he is like him only. 5. Such as have gotten proofes of Christs favour in mercy, will not be ashamed of their former miserable condition before they were helped; for, they will seek Christs glory, and not their own in their deliverance: Therefore, albeit this man having now occasion to change his beggerly condition, seeing he could labour for his livelyhood, might have let them continue in their uncertainties; yet he thinks no shame to professe, I am he, and so puts them out of doubt, that it is he who sate and begged.

From verse 10, 11. Learn, 1. It is not enough to take notice of any great work that is wrought, unlesse we also take notice of Christ the author, and the way and manner of working it; Therefore when they are assured, that a great change is wrought on him, they enquire further, how were thine eyes opened, or, how was thy sight given to thee? 2. These difficulties and impossibilities which men apprehend in deliverance from trouble, and which Satan makes use of to ma [...]re confidence, will but contribute to make Christs power and glory the more conspicuous; for, while they en­quire, How were thine eyes opened? they do grant it was not an ordinary work, but worthy to be taken notice of, as being naturally impossible, that so Christs doing of it, might make their own eyes to be witnesses of his omnipotency, 3. Christ is the Author of any good [Page 182] that is done to miserable sinners; and it needs never be enquired who makes the blind to see, the sick to be whole, &c. for, it is Jesus who worketh all this: So much doth he clear, in answering their question, Jesus made doth and anointed mine eyes, &c. And albeit it be but a particular instance, yet it is a point of general verity. 4. Such as have but small acquaintance with Christ, should yet speak to his commendation, upon the fruits they have found of it, that so it may prove an earnest and pledge of more: Therefore, albeit Christ had made this miracle the first step of his acquaintance with the man, (as is not unusual with Christ to pre­vent his people, and begin acquaintance with especial favours) and so he can speak of him, but as a stranger little acquaint with him, but that he heard his name, a man that is called Jesus; Yet he speaks what he knows to his advantage, and so is afterward brought to know him bettter. 5. It is not enough, to set out the greatnesse of Christs work, unlesse also special notice be taken of all the weak and improbable means he em­ployeth to bring it about; Therefore doth he so punctually relate all the circumstances of the miracle, he made clay, and anointed mine eyes, &c. to set out his glory in it the more.

From verse 12. Learn, 1. A sight of Christs glorious working should learn men to enquire after himselfe; for, so do they on this information; where is he, though in the issue they proved not so sincere. But when men get notice of Christs glory and work­ing, they will either be allured to enquire for him, that they may seek him to enjoy him, as Cant. 5.9 — 16. with 6.1 or their malice will be irritate to seek him, to do him an ill office. 2. Ignorance of Christ, and concerning him, and where he is to be found, is no [...]a [...]ety even among them who have got much good of him; for, the man who was healed, as he took him but for a man, ver. 11. so he knoweth not where he is. 3. Such as are truely humble, will not be ashamed to confesse their ignorance; for, so doth he, They said unto him where is he? he said I know not. 4. Christ by his withdrawing and not staying for the mans returne, would teach, 1. That true humility is an enemy to ostentation, and to hunting after vain glory; for, to avoid this did he withdraw. 2. That Christ is not so much taken with the muddy affections, and ravishing admirations, which a recent mercy may produce, as he desires to have the sense of mercies solidly digested, to bring out solid and constant fruits; Therefore doth he avoid all the expressions of the mans affections, which readily he would have poured out, when he came from the pool, and doth not manifest himselfe to him till afterward, that he have more solidly digested it, and till he have yet more need of him.

In the third part of the Chapter, to ver. 35, We have the second effect or consequent that followed on this mi­racle; and it contains the proceedings of the Pharisees upon it, when it is made known to them. And it hath these particulars in it. 1. Their debates and divisions among themselves upon it. ver. 16. 2. Their conference with the man about Christ, ver. 17. 3. Their confe­rence with his parents, ver. 18.—23. 4. Their con­ference yet again with the man, which at last ends in his excommunication, ver. 24.—34.

In these verses, somewhat is premitted by way of introduction to all these proceedings. As, first, that the neighbours brought the man to the Pharisees, ver. 13. Not so much out of their respect to Christ or the man, as to please the Pharisees and Council, who they knew were vexed with the rising glory of Christ, and who had made such a businesse of the miracle formerly wrought by him on the Sabbath. 2. The time when this miracle was wrought, which had been omitted in the history it selfe, is here recorded, ver. 14. as being the ground why the neighbours brought the man, and upon which the Pharisees took occasion to inveigh against Christ, 3. They examine the man concern­ing the circumstances of the fact, that so they may know what to do; And the neighbours (as would appear) having given a short account that he had been born blind, and that Jesus had cured him on the Sab­bath day; The man in his answer only adds to what they had said, and relates the manner how the miracle was wrought, ver. 15.

From ver. 13. Learn, 1. When ever Christ be­gins to do a good turne to any, albeit they have but little acquaintance of him, yet they may expect that their friends and neighbours, who before pitied or respected them, will be ready to persecute them, and deliver them up into the hands of the most cruel adver­saties, of Christ and his followers; for, so befel this man, they brought him to the Pharisees. 2. Ill instru­ments will never be wanting, to keep up contests be­twixt Christ and his enemies; for, there are who brought him to the Pharisees, to set them on edge a­gainst Christ. 3. Were Church-men never so vile and corrupt, yet their titles and eminent places will still draw carnal men father to respect them, then Christ in his state of humiliation; for, this was it that made these neighbours, bring him to the Pharisees who afore­time was blind, they are taken up with their eminent places and titles, and therefore do take their part. 4. When men are once engaged in a course of perse­cution, and take delight in it; it is righteous with God, to give them up to many opportunities of perse­cution, till their cup be full; for, it was in Gods judge­ment [Page 183] that they brought him to the Pharisees. For, they had been Christs avowed enemies, and had per­secute him formerly, and now this poor man must not be persecuted but by their hand, that so they may be made drunk with blood and persecution, since they delighted so much in it. See Matth. 23, 31, 32.

From verse 14. Learn. 1. Works of necessity and charity to these in distresse, are very consistent with the due sanctification of the Sabbath, There­fore doth Christ so often work these works upon the Sabbath, to confirme this truth. 2. As no offence taken by men at the doing of necessary and moral duties, whereby Christ is honoured, should be regarded so as to drive us from dutie: So, in particular, the offence of wicked persecutors is not to be regarded, in doing of these things that may set out the glory of God: Therefore, albeit it was the old contest that he had cured a man upon the Sabbath, yet he will do it over again, seeing the work is necessary, and the doing of it then was an occasion to manifest the glory of his work, by their opposition, whereof they had no occasion, if he had done it another time. It is true, we should give offence to none, either Jew or Gentile, 1 Cor. 10.32. but in doing necessary duties no offence is given, it is taken only; And albeit it should be matter of sorrow, when men do take offence injustly, especially if they be godly: Yet, Christ will have no respect to the unjust stambling of malicious persecutors, Matth 15.12, 13, 14. 3. Christ allowes no composition with avo [...]ed and malicious enemies, in matters of truth or dutie; The [...] also Christ w [...]ll work these mira­cles on the Sabbath day, that he might not seem to com­ply in the least with their superstitious opinions con­cerning the Sabbath. See Gal. 2.3, 4, 5.

From verse 15. Learn, 1. It is but in vain for men to think, that their terrour will drive a man from avowing what he hath found in Christ, or received from him, unlesse he be under the strong power of a tentation; so much appeareth in this man. Albeit they were informed by the neighbours, (for the man needs not name Christ in his answer, of whom they had made mention) yet again they also asked him, as thinking their authority and terrour might cause him deny what he had said before his neighbours, that so there might be no more of the miracle. But all in vain; for he avowes it clearly. And indeed, it is a wonder how he is born up in all this debate, seeing as yet he nei­ther knew where Christ was, nor fully what he was; But as sense of this favour obliged him to Christ, so it may be thought admirable, how much strength, cou­rage, and ability, men may be furnished with, in de­fending Christs cause. 2. They who would under­take to speak of Christs working, will but spill it in the telling, in comparison of these who have sensibly found it in themselves; Therefore doth he, in this answer, adde to their report, and lay it out fully, which (it seemes) they had but thought worthy to be mentioned only in the general. 3. Such as are sensible of Christs goodnesse in his working, will look upon every circum­stance in it as remarkable: Therefore doth he so punctually relate the manner of the cure; He put clay on mine eyes, and I washed, &c. not only that he might satisfie their question, how he had received his sight, but to testifie how much it affected him to dwell on every passage thereof. 4. Christs favours are solid and per­manent, and ought to be remarked that they are so; Therefore doth he not only acknowledge that he saw, but yet still, I do see, as observing the continuance of the favour. 5. It is also required in men who receive favours from Christ, that the continuance thereof do not render them tastelesse, but that the sense of their former ill condition, and of Christs mercy, be enter­tained, that so the favours may be still fresh: There­fore also doth he say, I do see, to testifie the continuance of his affection and estimation of that mercy.

Followeth the several proceedings of the Pharisees upon this matter; And first, They put the man aside a little, and enter into a debate among themselves about Christ; some do condemne Christ, as not sent nor approven of God, because he did these things on the Sabbath day; Others plead, that if he were such a one, he could not work such miracles: And the debate grows to that height, that it tended to a division, or, schisme. Whence learn, 1. Whatever boldnesse and resolution persecutors may seem to have, in prose­cuting their bloody courses; Yet they have more vexations then every one knows, either among, or within themselves: Therefore, albeit the Pharisees appear very resolute in their dealing with others, yet here the Spirit drawes the curtain, and lets us see what differences and debates there are among themselves. 2. Persecutors will be so malicious and impudent in their calumnies, that no convincing arguments or apologies will satisfie them; for, albeit Christ had fully refuted this calumnie, Chap. 5. yet they maliciously urge it again, This man is not of God, because he keeps not the Sabbath day. 3. The malice of persecutors is nothing the more approven, that it is masked with a pretence of zeal; but is rather the more hateful, that so corrupt dispositions should be covered with such a pretence; for, this doth not excuse, but adde to the fault, that they should let out all their malice under this cover, he keeps not the Sabbath day 4. Christs enemies are so far from giving unto Christ his due glory, that they esteeme him the worst of any; for, they are so far from acknowledging him to be true God, that they will not so much as acknowledge him to be of God, that is, to be either a Prophet or Messenger sent of God or a good man approven of him; which is all one as to account him a vile sinner and an Impostor, as it fol­loweth in the exception given in by others. 5. Some may be found, even in the Cabin-councils of per­secutors, who think not so harshly of Christ and his followers as others do, and who would do more for him, [Page 184] if they had an opportunity; for, he [...]e, even in their Conclave, there are some to plead a word for him, either a Nicodemus, or some who had convictions, but went no further. 6. Christs miracles were such, as even enemies were convinced they could not be wrought by notorious sinners and deceivers; for, say they, How can a man that is a sinner do such miracles? Where, by a sinner, we are not to understand him that only hath sinne in him, but such a notorious sinner, & so eminent in a trade of it, as he may be better known by it, then by his name; And particularly, a notable impost [...]r and deceiver in the matter of his calling and doctrine. And as we are not to conceive, that all these who plead for him, do believe him to be the spotlesse Lamb of God; So we need not dip into the strength of their Argument, nor clear how it is consistent with what is elsewhere recorded in Scripture, that Satan can work wonders, and that Antichrist shall come with signes and wonders; which though they be lying signes, in so far as they tend to the confirmation of a lie, yet some of them may be real in themselves, though not passing the reach of natural causes and so not real miracles. But we need not stand to justifie all their sayings and apologies, whereof God makes use to marre the present designes of enemies; and it sufficeth us to know, that Christs miracles were so far above the reach of nature, and so evidently free of jugglery, that his very enemies, and they who had power to dignosce upon delusions, could not but be convinced. See Joh. 3.2. 7. Albeit truth be the only best second to a man, and that which may make him stout; Yet nature is impudent and bold in maintaining errour, but if it be convinced of truth, it doth assert it but timoutously, so much may be gathered from their proceeding here. They who are against truth, are bold, and speak first; But the other party come in last, and propound the matter only by way of question. 8. Christ, when he pleaseth, can divide the very Conclaves and Councils of his enemies, and raise a schisme among them, that so he may put a stop to their violent proceedings; for, and there was a division, or, Schisme, among them, while none of the parties would cede to another.

The second particular in their proceedings, is, their re-examination of the man concerning his thoughts of Christ. Seeing they could not agree among them­selves, they (whether the one or other party, or all of them, is not much matter) call the man again, to know what his thoughts of Christ were, who had done this for him: And he, according to the weak measure of light received, freely declares him to be a Prophet. Whence learn, 1. No rubs, or stops and disappoint­ments, will break the malice of persecutors, but they will still to it again; for, when their former examina­tion had not produced unanimity among themselves, they try the man again, to see if they can draw any thing out of him, to carry their point. And it may be con­ceived, that they would gladly have had somewhat out of the man, whereupon they might condemne Christ; for however persecutors have so much malice as to op­pose Christ, yet they have so much terrour, as to wish others might have a prime hand in it. 2. Christs friends must not expect to have done with their trials at one essay, but that enemies, by multiplyed assaults, and many sifting questions will labour to dash and confound them; for, so do they with this man; after the former examination, they put him again to it with a new question, They say unto the blinde man (who had been blinde) again, what sayest thou of him? &c. 3. When Christ hath done a good turne to any, it concerns them to consider, what they think of him who hath done so for them; for, this their question is in it selfe seasonable, whatever was their aime in it, what sayest thou of him, that he hath opened thine eyes? 4. When God draws forth weak professours to trial, he can bear them up, though their knowledge be but little, and can make them endure many, as well as one assault; for, he is as bold in this as in the former ex­amination. 5. There may be, and is, more true knowledge of Christ in a poore man that hath tasted of his favour, then in a whole conclave of persecuting doctours; for, he saith more to his commendation, and more expressely, then even they who pleaded for him in the council. 6. When weak professours have said much of Christ, and more then persecutors can en­dure; Yet they come far short in setting out his true worth; for, he saith only he is a Prophet, which though it was much, considering his small acquaintance with Christ; yet it is far short of what Christ is. For he doth not so much as acknowledge him to be that great Prophet, Deut. 18.18. far lesse doth he see him to be the Sonne of God, till afterward it be revealed to him, ver. 35, 36, 37.

The third particular in their proceedings, is, their examination of the mans parents: When they can gain no ground of himselfe, they will not beleeve that he had been born blinde, and therefore try his parents if they own him for their sonne, and if he was borne blinde, and how he now recovered his sight; if so be they might, possibly, bring out somewhat to obscure the glory of this miracle. Whence learn, 1. It is the practice of corrupt Church-men, to appropriate to themselves the priviledges and titles of the people of God, as if none were worthy of these but themselves: Therefore, it seems, the Pharisees, and council are cal­led the Jewes, because they called themselves so, [Page 185] though it was a name common to all the nation: Be­cause not only were they of that nation, but they usurp­ed it as only due to them, while as they have a low esteem of the people, Chap. 7. 49. 2. Persecutors are incessant in their malice, and endeavours to smother the glory of Christs clearest working; for, so do they labour to get it denyed that ever such a miracle was wrought; and do expect that possibly his parents, through fear, may deny that he was borne blinde. 3. When men are led by malice against Christ and his truth, they will be so impudent, as not to give credit even to what they see, for, they did not beleeve con­cerning him, that he had been blinde, and received his sight, though they were already convinced of it, and had condemned Christ for curing of him, verse 16. 4. In a time of tryal, not only they who are most emi­nently concerned and engaged, but even others, may be brought upon the stage; for, not only the man, but his parents, are here brought out to give a confession, they did not beleeve, untill they called the Parents, &c. 5. Persecutors are very subtile and politick, and know how to make use of all advantages, and tempers and interests of men, to bear down Christ and his truth; for, so doth appear here. They purpose to obscure and bear down the glory of this miracle, and finding the man so affected, as they could not draw him to comply with them, they essay his parents, if possibly they, being lesse concerned and affected then the man, might be moved and tempted to deny somewhat of the truth. 6. It is the palme of persecutors, to confound simple men with multiplicity of questions, and to dash them with their own prejudged thoughts upon the matter; Therefore do they pose them with three questions at once, and do in their questions insinuate what they were inclined to beleeve, ye say he was borne blinde, but we do not credite it.

In these verses, we have; first, his parents answer; wherein they expressely avow that he was their Sonne, and that he was borne blinde, verse 20. but for the way of his cure, they wave it and remit the narration of it to himselfe, as being of age sufficient to give an account of it, verse 21. 2. We have a reason why they decline to answer this question, which was the fear of excommunication, a decree being past among the Rulers, that who so confesseth Christ should be excom­municate, verse 22, 23.

From verse 20, 21. Learn, 1. Natural affections may go very far in natural duties; and particularly, natural affection doth oblige, and will lead parents not to deny their own children, in their greatest miseries or dangers, or for any fear: for albeit their sonne had been blinde, and is now in danger, and albeit they knew not but the Pharisees might be offended at this, yet they freely answer, we know that this is our sonne, and that he was borne blinde. 2 Natural affection and resolution, how great so ever it be, will not carry men to confesse Christ and his truth, when there is any dan­ger in it; for, how stoutly so ever they own their sonne, yet for what concerned Christ, they shift it, By what means he now seeth we know not, or who hath opened his eyes we know not. Wherein, whatever may be said in their behalfe, from what followeth, that they desire not the glory of the miracle to be obscured, but remit them to the fittest witnesse of it; Yet they sinne hainously, by denying their knowledge, and by their ingratitude, in not avowing Christ who had conferred so notable a benefit upon them, in the person of their sonne. 3. Albeit men may hazard much for their friends in their private quarrels; Yet such as are not stout for Christ, will decline suffering in their own person, though they should hazard their dearest friends; and will let them suffer their alone, and it is well they prove not their greatest enemies; for, they by shifting trouble, do expose their sonne to it, he is of age, aske him, he shall speak for himselfe, as being from under their charge, and able to give an account of his own wayes. And albeit it had not been lawful for them to obtrude themselves on suffering; yet when they are called to give a confession, it was their fault to desert not only the truth, but their son also.

From verse 22, 23. Learn, 1. Excommunication from the societie of the people of God is an ancient and lawful ordinance in the house of God, however is be abused by men; for, it was an Ordinance, even in the Church of the Jewes, to put men out of the Sy­nagogue. See Ezra 10.8. 2. The best and most necessary Ordinances of God may be abused by wicked men, and the authority of his judicatories, and the edge of his censures ill imployed, when Church-Rulers are corrupt; for, so it was here, in their councill they had agreed to employ their authority, and the censures of the Church, to bear down Christ. This should teach men, not to reject everything, which the corrup­tions of men do abuse. 3. Albeit the child of God may, for some miscarriages, fall under the censure of excommunication; Yet it is an evidence of a corrupt time, when the edge of that censure is turned against the children of the house, merely because of their adhering to Christ: for, so was it here, they had a­greed already, that if any man did confesse that he was Christ, he should be put out of the Synagogue. It is said, they had agreed, albeit there was not only a Ni­codemus and Joseph of Arimathea among them, but some others who thought more favourably of Christ, [Page 186] as would appear from, verse 16. and Chap. 12. 42. And that because the corrupt part did agree; or, these who were more honest being absent, others would not stand out against the common determination, however they had argued the cause; Or, fear did make them agree that he should not be acknowledged for the Messiah, however they had accounted him a good man. 4. Excommunication is a censure not a little terrible, when it is inflicted upon just grounds; for, whatever weaknesse was in their fear, (of which afterward) yet it is an evidence that the members of the Jewish Church did generally fear to undergo this censure. 5. Men, through long custome and formality, may be brought to stand in aw of Church censures, who yet give no evidence, that they stand in aw to sinne against God, but rather of the contrary; for, however it be good in it selfe to be affraid of Excommunica­tion; Yet (besides that this was an unjust decree) their shifting to confesse the truth, shews how they durst hazard on sinne, and yet they fear excommuni­cation. It may be, indeed, that some outward incon­veniences followed upon this censure, which made them so carefully avoid it, as is true in the case of Ru­lers, Joh. 12.42, 43. But as that is not the right cause wherefore Church-censures should be dreadful; so though there were no such thing, yet there are many who would not willingly be secluded from the privi­ledges of Church members, nor from the Ordinances, who yet never long after God in them, nor do lay to heart that they may be judicially bound in heaven, though they be not bound on earth. 6, Albeit just Excommunication be a sad sentence; yea, albeit when it is unjustly inflicted by a true visible Church, it be so grievous, as men should not willingly desire it, and should be affected with it; Yet it is but a slavish and sinful fear, when men are hindered to confesse truth, because men will excommunicate them; for, herein did the mans parents fail, in that for fear of this sentence, they declined their dutie: And as carnal courage is but faint hearted in Christs matters, however it may be invincible in other difficulties, So slavish fear of this and the like inconveniences, is base, and will prove an enemy to suffering, unlesse it be well ballanced with saith, Psal. 56.3. 7. They had decreed only, that if any man did confesse that he was Christ, he should be put out of the Synagogue, and yet this makes them affraid so much as to confesse that Christ had cured their sonne. The reason may be conceived, that the Rulers were so malicious, that a favourable word spoken of Christ, was as much as if they had confessed him to be the Messiah: As indeed, In persecutors account, it is sufficient to render men as bad as may be, if they be any thing more charitable, or not so malici­ous as themselves. Yet seeing they do not inflict this censure on these among themselves who pleaded for him, at least as not a sinner, verse 16. Nor do they excommunicate the man for all his free confession, till (as they conceive) he carry himselfe unreverently to­ward them. Therefore it may be conceived rather that their fear was so slavish, as they durst not so much as confesse that truth, which they might confesse with­out hazard; And so it teacheth, That slavish fear is a very brutish passion, and will not only be moved at real hazards, but will multiply many imagined dangers. And when men are possessed and led by it, they will not only do all that persecutors by their decrees require, but it will drive them even from duties which they might follow without hazard.

Followeth the fourth particular in their proceed­ings, to verse 35. which is their conferring of new with the man himselfe, wherein he endures several assaults from them, and doth answer them so, as at last they excommunicate him. The first assault is in this verse; wherein, having called him in again, they deal with him in an insinuating way. And, 1. They exhort him to give God praise; whereby I do not understand so much, that they supposing the miracle was wrought, would exhort him to take no notice of Christ in it, whom they knew (as it is afterward) to be a sinner and wicked man, but to give God all the glory of it. But comparing this speech with Joshuahs exhortation to Achan, Josh. 7.19. we will finde this to be their meaning, They would have him to glo­rifie God by a free confession of the truth, that either he was never blinde, or that Christ cured him not, but he had been dissembling or colluding with Christ in the matter. 2. To presse him to this, they hold out their own thoughts of Christ, that they knew him to be a sinner, and would never beleeve that he could cure him, say what he listed. Whence learn, 1. What­ever be the malicious designes of enemies, or the weak­nesse of these who are called to make confession of the truth; Yet the Lord can keep his own glory from suffering prejudice, and enemies from getting advan­tage: for, so did it prove here. Albeit the Rulers thought to have gained much by putting his parents to it, and they did indeed come short in their duty; Yet the matter is so ordered, as they gain no ground against Christ, and are put to essay other means. 2. Such as receive most eminent favours at Christs hand, must look to share in trials beyond others; for, albeit his parents get one assault, as having shared in the favour conferred on their sonne; yet his share being much more in the mercy, his trials are oftner renewed, Then againe called they the man that was blinde. He behoved to get a trial according to the measure of mercy re­ceived; and withall, the Lord would breed him in this first School, till he came to be sitted for a new proofe of Christ, and till the persecutors get a greater dash by him; as the issue made clear. 3. Among other trials from persecutors, this is one, that they will smoothly insinuate with such as confesse Christ, if so be they may pervert them by that means; for, here they lay aside all harshnesse, and speak him faire. 4. It is no strange thing, to see men pretend to aime at nothing but the honour of God, when yet they are maliciously opposing Christ, his glory and truth; And this is one of persecutors policies, whereby they labour to ensnare the simple: Therefore they pretend [Page 187] that, in all this, they aime at nothing but that he would give God the praise. 5. The confession of the truth of any thing, whereof men are guilty, is in­deed an honouring of God; when they are called to it; not onely in so far as it glorifieth his justice in what he shall inflict for it, but in so far also as it giveth him the glory of knowing what is secret, and of being a punisher of lying and dissimulation: Therefore do they urge him to a confession in these termes, give God the praise. 6. Such is the perversity of Christs enemies, that they will not onely load him with unjust calumnies, but will obtrude their judgment and opinion (if they be men in power) upon o­thers, to pre-judge them in their free confession; Therefore, albeit they require a free confession, yet they pre-limit him, by obtruding their opinion, as infallible, upon him, we know that this man is a sinner, that is, albeit thou be deluded so far as to think him a Prophet, yet we, who have both au­thority and skill to judge, do certainly know he is a wicked sinner. 7. It is the malicious cruelty of persecutors, that they impudently brand Christ and his followers with calumnies, and yet will never give them a fair hearing, nor make them out upon them; for, albeit Christ had put them to it, to con­vince him of sin, chap. 8. 46. yet they would never do that, and yet they will not give over to traduce him, we know that this man is a sinner.

The man in his answer, doth wave and passe what they had asserted concerning Christs person, but as to the matter of fact, wherein they requir­ed a confession, he clearly asserts that he being blinde was made to see by him. As for his answer concerning Christs person, it may be conceived that it flowed from his weaknesse and dissimulation, in part, that he should say, whether he be a sinner or no I know not; Seeing he knew well enough he was no sinner, in their sense, as appears from verse 17. verse 31, 33. So hard is it to keep our feet in conti­nuing trials; And because of this his shifting, it may be conceived he is put to it, to speak out his light more clearly afterward. But if we consider the manner of the expression more narrowly, whether he be a sinner or no I know not, one thing I know &c. it would appear that he not onely adherers to the confession of what Christ had done, but brings a most convincing argument to refute their calum­ny against his person, That let them judge of him as they would, yet he would not stand to debate it with words, when he could refute them by Christs deeds; For he, or any else, could not in reason judge him to be a sinner, who had done so nota­ble a miracle, and he who had received a benefit, could not but think well of him; Wence learn, 1. It is a great injustice to calumniate Christ and his followers, when yet their practice and works do re­fute these calumnies; Therefore doth he think their charge against Christ to be a sinner, not worth the answering, when this miracle did clearly refute it. 2. Such as have received kindnesses from Christ, will not have an ill thought of him, nor will the prejudices or opinions of any sway them in that mat­ter; Therefore doth he reject all their thoughts of Christ, upon the consideration of what he had done for him. 3. Such as have participate of Christs goodnesse, will not conceal his glory, by denying the same, whatever hazard there be, or who [...]ver shift to confesse it; Therefore, albeit his parents had declined to give a confession of this truth, and there was manifest hazard in confessing it; yet he will not deny it, one thing I know, that whereas I was blinde, now I see. 4. No man can set such a price upon mercies, or on Christ the Author of them, as they who have tasted of the bitternesse of wanting of them; Therefore, albeit the favour of eye-sight be common generally to men, yet few are so affected with it as he, and that because it was given him after he had wanted it long, where­as I was blinde, now I see.

Seeing he will neither deny the miracle, not yet have evil thoughts of Christ, they give him a second assault, and pose him concerning the manner and way of his cure, if so be they might [...]ut-weary him, or make him contradict, and so invalidate his own testimony, verse 26. But he being encouraged by the Spirit, and perceiving their d [...]ift, doth answer them roundly, chalenging them that he had told them before, to little purpose; and, in derision, en­quires for what end they were so careful to hear it? if they had a minde to become converts? which im­ports that he knew they would not give up their names to Christ, let him repeat it never so often. Whence learn, 1. Persecutors are importunate and incessant in their endeavours to pervert such as con­fesse Christ, and to get advantage against them; for, this repeated question doth import, not onely that this poor man put them to great puzzles, dri­ving them to question him so passionately; but that they would not give over their endeavours, to make him faint, or entrap him. 2. The obstinate con­tinuance of persecutors, in their incessant trying of weak Professors, is a sifting exercise, which i [...] apt to prevaile with them who might endure one assault well enough; for, they look on this course of hold­ing him at it, as a mean to prevaile at last; and that however they prevailed not at first, yet when [Page 188] he saw they were not wearied, nor minded to give it over, he might be broken. 3. The manner and way of working any good work, is a special way to try, whether the doer of it be approven or not: Therefore do they so much insist on that, What did he to thee? how opened he thine eyes? If possi­ble they might gather some ground of chalenging Christ; as working the miracle in an unlawful way. 4. Albeit persecutors be politick, and confessors of truth oft-times weak and simple; Yet the Lord can­not onely give them courage, but wisdome also to discern the drift of persecutors; for so doth this man insinuate that he knew it was for little good they were so inquisitive. 5. It becomes the people of God well, when they perceive men dallying with truth, and Christs working, to put on an holy indigna­tion and zeal; for, so doth he here with these Pha­risees, who are so inquisitive to know the way of the miracle, when they minde to make no right use of it. 6. It is the duty of friends to truth, not to foster up enemies, with answer­ing their needlesse questions, propounded onely out of malice; for, saith he, I have told you already, and ye did not hear, or, beleeve, or liked not of it, wherefore would you hear it again? Since it is just the same it was. 7. They who were in esteeme a­bove others, do, by their malicious opposing of Christ, become justly contemptible to the basest, and may lawfully be touched in the sore, by the a­vowers of truth; for, here they are so absurd, that he who had been a blinde beggar, doth taunt them to their faces, and lets them know how he saw in­to their malicious disposition. 8. Albeit sinners be invited to hear what God saith, or what is report­ed of his doings; Yet he will not be sleighted by any: And such as, out of malice, will not give credit to what they hear, it is just they be denied further information, and that pearles be not cast be­fore such swine: for, so is imported here, I have told you already and ye did not hear: wherefore would ye hear it again? 9. The right fruit of all we hear of Christ, is, to gain our consent to be disciples and followers unto him; and they who will not yeeld to that, it is just they get no more of his minde revealed unto them; for, so is imported in this rea­soning, wherefore would ye hear it again? will ye also (among the rest) be his disciples? For, it im­plieth, that since they had no purpose to become scholars unto Christ, there was no reason that his glorious works should be so much revealed to them.

Being angry at this boldnesse of the man, they give him a third assault; Wherein 1. They declare that however he, and such as he, were so silly as to become disciples to him, (which was little mat­ter) Yet they would cleave to Moses, from whom Christ and his followers made apostacie, verse 28. 2. They give a reason of their resolution, which they think may render Christ suspected to him; They think they may lean to Moses with whom they knew God spake, but as for Christ, they knew not whence he had his office and authority, as they alledge, ver. 29. Whence learn, 1. Corrupt men cannot endure to have their idols rubbed upon, and particularly, corrupt Church-men take it ill, when they are not in such estimation as they would: Therefore do they raile on him, because he did not give them reverence enough. 2. It is persecutors policy, to cast disgrace upon the course they persecute, that so they may shame professours from it, Therefore do they upbraid him with being Christs disciple, as a very odious course, which they would be very loth to joyn in, Thou art his disciple. 3. Albeit it be the greatest honour of sinful men, to be ad­mitted disciples unto Christ; and their greatest ig­nominy, who are not so; Yet times may be so ill, even in a visible Church, that it may be accounted the greatest of reproaches upon men, that they give up their name to Christ: for, they think it a re­proach great enough, when they may say, Thou art his disciple. 4. The best of men may be mistaken and abused by their carnal successours; and particu­larly, it is a great wrong, when any instrument is cried up to Christs prejudice, and when men do pretend to the doctrine of the Scriptures, when they are rejecting Christ; for, say they, as a pretext, whereupon they do reject Christ, But we are Mo­ses disciples. Moses did set forth Christ, and he pressed the Law to lead them to Christ, and so none could be his disciples who were not Christs disci­ples also; and yet they made use of Moses, and their adhering to his doctrine, to oppose and reject Christ. 5. Such as men do admit of as teachers to their souls, they would make sure that they are called of God, and have their doctrine from him; for, this was sound, though ill applied by them, We are Moses disciples; for, we know that God spake unto Moses. 6, Such as are led by malice and pre­judice against Christ, will not onely think basely of his person, but will not see the clear evidences of his authority and Commission; for, albeit this point had been often cleared before this, yet say they, as for this fellow we know not from whence he is, or who gave him Commission.

In these verses, the man gives a solid answer to their frivolous cavil; He passes what they had spo­ken against himself, and doth not labour to di­minish Moses due esteeme; but onely replies to what they had excepted against Christ. And 1. He pro­pounds his reply by way of admiration, that Christ having wrought such a miracle on him, yet they should be ignorant of his authority, verse 30. 2. He proceeds, by solid argument, to evince that his work­ing this miracle proved he was of God. Wherin 1. He layeth down a general proposition; that no grosse sinners, but onely such as did worship God and o­bey him, would be heard or obtain things at Gods hand, verse 31. 2. He subsumes in particular, that Christ behoved to be heard of God, having wrought so great a miracle, and so singular, that none of the Prophets, nay, nor Moses, of whom they boast­ed, did ever the like verse 32. 3. From this he concludes, that certainly Christ was not a wicked sinner, but of God, seeing if it were not so, he could not do any thing of that kinde, verse 33. For clearing this argument, Consider, 1. We need not be curious to evince the truth of this assertion, That Christ his miracles proved his divine autho­rity, however Impostors and Deceivers may also work wonders; For, the greatnesse of his works, and the way of doing them, were so convincing, that even enemies themselves could not deny it, when they spake their real thoughts, verse 16. John 3.2. nor could the greatest enemies contradict it, unlesse they maliciously sinned against the Holy Ghost, as Matth. 12.24, 31. 2. while he supposeth that Christ prayed to God that he might work this miracle; we are not to conceive that he undestood who Christ was, or that it was his way to pray to the Father in the state of humiliation, John 11.41, 41. But he onely looks on him as meere man; and there­fore he doth so commend the instrument, as he ex­alts the power of God in what he did. 3. While he proves Christ to be heard, because he wrought this miracle, the meaning is not to prove that all that are not heard in an extraordinary way, are sin­ners; But this holds onely good in them who pre­tend to extraordinary callings, that they must prove it by some wonders; and doth also argue, that none who are so heard, are sinners. 4. Taking this As­sertion generally, God heareth not sinners; it is not to be understood that even the grossest of sinners may not come to God to have their sins pardoned and removed, and expect to be accepted and heard through Christ; But the meaning is, that they can­not be heard in other things, while they purpose to continue in their sins. 5. It is also to be con­sidered, that in some respect God may hear even grosse sinners, so far as to give them many tempo­ral favours, to their greater condemnation in end; as witnesse his answer to Ahabs hypocritical repent­ance, 1 Kings 21.27, 28, 29. Yet this that is assert­ed here doth also hold good, not onely because what­ever God do for wicked men, yet he hates both their persons and their prayers; or, because what­ever God do for the wicked at some times, yet the perpetual assistance and favour of God, accompa­nying Christ in all his life and actions, did prove that he was none of these. But seeing the man (as appears) knew not so much of Christ, nor doth he insist on any other proof, but this one miracle: Therefore the very nature of this miracle, whereof the like was never done by any, did prove that he was of God. For however many miracles were wrought by Prophets before him, yet some sort of miracles were reserved to be done by him, to evidence that he was the Messiah. The words being thus clear­ed in reference to the present scope, from verse 30. Learn, 1. Most learned men will grow blinde and absurd, when they oppose themselves against Christ and his truth; for so doth this man finde these Pha­risees to be. 2. Christ may give his weakest friends so much sound knowledge of him, as will make them wonder at the blindnesse and absurdity of per­secutors; for, saith he, herein is a marvelous thing that ye know not whence he is, and yet he hath open­ed mine eyes. 3. Such as are truly affected with Christs dealing, will wonder, and be ill pleased, that every one will not see as much in it as they do; for, he wonders, and takes it ill, that they are not so affected with the miracle, and with Christ the author of it, as he was.

From verse 31. Learn, 1. Christs weak follow­ers will not want a mouth, and wisdome, and cou­rage, to plead his cause, and confound their adver­saries, in a day of trial; for, this poor beggar is enabled, solidly to reason against the Rulers, to their confusion. 2. The generality of the visible Church want not common and received principles, which being well emproven, might refute them in their many particular miscarriages; Therefore doth he bring in a received principle, to refute them in this particular, we know that God heareth not sinners, &c. and therefore Christ cannot be a sinner. 3. Such as would be approven of God, ought to be devoted unto him, to worship and call on him, and em­ploy him in all things; that so they may come speed in particular exigents; for, here it is required that a man be a worshipper of God, and this makes way for his being heard in particular cases, such as this in debate was. 4. It is not enough to prove men religious, or approven of God, that they keep up a forme of worshipping God, unlesse they walke tenderly in obedience to Gods will, that so they may come speed in prayer; and do [...]mprove grace as it is received, to enable them yet to more obe­dience: for, to be a worshipper of God, and do his will, must go together. 5. Albeit no meere man be free of sin in this life; Yet such as sincerely worship God, and make conscience of obedience, do give evidence that they have fled to Christ for ju­stification, and have attained to some victory over sin: and so are not sinners, or living in a state of [Page 190] sinne, in Christs account; for, here, to be a sinner, and to worship God and do his will, are opposed each to other. 6. They only who thus worship God, and are not sinners, will finde accesse to God in their prayers, and get answers to what they ask according to his will; for, God heareth not sinners, but if any man be a wor­shipper of God, and doth his will, him he heareth, that is, they who have extraordinary callings, will come speed in extraordinary things, and others will come speed in their lawful desires, according to the tenour of Gods promises to hear his peoples prayers. It is one special mean to clear men in the matter of their per­sonal approbation and acceptance with God, when they employ God much in prayer, and so come to finde acceptance and audience from him: for, by Gods hearing a man, he cometh to gather that he is not a sinner, but a worshipper of God, and doer of his will.

From verse 32, 33. Learn, 1. Christ had many publike evidences, to witnesse for him, that he was accepted and heard of God, in the discharge of his office; for, so doth he subsume, that Christ by this miracle had proven it. 2. Christ is omnipotent to do that which never hath been done before; And when any come to him with a distresse that never any had experience of the like, he can help them for all that, and make his dealing to them an experience to others, inviting them to emply him thereafter; for, since the world began was it not heard that any man open­ed the eyes of one that was borne blind. I need not de­bate whether ever such a cure as that was wrought before, (whereof yet we read not in Scripture) nor whether other miracles, formerly wrought, may be paralleld with it. For (beside that Christ wrought it by his own proper power, not as the Prophets wrought miracles, though the man knew not this) it was cer­tainly a singular and great miracle; and whatever may be supposed of the mans mistake; yet the general truth holds good. And the man, in commending it thus, doth evidence that he looks on Gods mercy in granting it to him, as singular, which is far from their practice, who undervalue the favours conferred upon themselves, in comparison of what is done to others. 3. Whatever wonders Satan and his instruments may be permitted to work, to draw men from the truth; Yet Christs miracles were such, as did clearly evidence he could never have wrought them, unlesse he had been approven and sent of God, for, if this man were not of God, he could do nothing, to wit, such as this work is.

Followeth the conclusion of this contest, and the issue of all these assaults; wherein, being highly incensed, they upbraid him for his presumption, that being such a base and vile man, he would presume to teach them; and not being content with this, they excommunicate him. Whence learn, 1. The putting of persecutors to silence by reason, will not gain upon them, but rather drive them upon violent rage, as here we are taught. 2. It savours of pharisaicall pride, for men to account only themselves holy, and to look on others is vile; for, so do they compare this man with themselves. 3. It is the woful mistake of men, that they do not take notice of sinne, unlesse they may grope it in some sad afflictions; for, upon this ground it is that they say, Thou wast altogether borne in sinnes, as bearing the print of it, in being borne blinde. Albeit all have Original sinne, yet, it seemes, they laid it little to heart, but where such fruits of it did appear. 4. Mens pride, and conceit of their cal­ling and gifts, makes them look rather to the Messenger that reproves them, then to God, and makes them despise to learn any thing from these who are baser then themselves; Therefore, say they, doest thou teach us? 5. It is also mens pride, that when sound do­ctrine galls them, it makes them break out upon the instruments that hold it out; as here was their practice. 6. It is also but an irrelevant objection, flowing from mens pride, when the weaknesse or sinfulnesse of a Messenger from God makes them re­ject the message; as here they will not be taught by him who was altogether borne in sinnes. 7. It is one part of suffering for Christ, which his followers are to resolve upon, to be unjustly excommunicate, in which case, the sentence is null before God; for, they cast him out, but little to his prejudice, as will be seen in what followeth.

In the last part of the Chapter, we have Christ comforting the man after his excommunication, by two grounds of comfort, the last whereof he main­tains against the exceptions of some of the Pharisees. The first ground of comfort (in these verses) is, by leading him to knowledge of, and faith in himselfe the Sonne of God. Wherein is recorded. 1. That Christ hearing of his hard condition, doth finde him out, and propound an overture to encourage him against that sentence; which is, to beleeve, ver. 35. 2. The man professing a willingnesse to beleeve, but desiring to be informed, who was the Sonne of God, ver. 36. is resolved and cleared by Christ, verse 37. 3. The [Page 191] man being thus cleared, doth professe his embracing of him by faith, and in testimony thereof, doth worship him, ver. 38.

From verse 35. Learn, 1. Men by the persecu­tion of enemies may be driven to their thrift, to need and get more proofes of Christ; for, had they let this man alone, possibly this great mercy might have worne out of his minde; but by their tossing and excommunicating of him, they put him to it, to need comfort, and so way is made for his receiving of it. 2. There are none of these who are dear to Christ, and have tasted of his mercy, but he hath an eye upon them, and doth know and take notice what lots they meet with in the world; for, this is not hid from him, Jesus heard that they had cast him out. 3. When Christs people are crushed with troubles and ill usage, then it is his fit time to fall in and give them a tender visit; when they are deserted by all, they are left on him; for, at this time he seeks and findes him. He takes advantage to do him good in this strait, as he had done formerly. 4. Christ will be at pains, to seek and finde his own in trouble, when they little know where to finde him; for, whereas the man knew him not, nor where to finde him, yet he found him. 5. Christ will draw near to them who are rejected of the world for his names sake; and such as are unjustly excom­municate, will be brought the nearer to Christ; for, he found him whom they had cast out. 6. Men may be put to tryal with a lesser measure of knowledge, and a further measure be reserved for their encouragement when they are under it; for, he had endured a sharp trial in Christs defence, before he knew him well, and now he is led up to know him to be the Sonne of God, for his encouragement. 7. The main matter where upon Christ trieth his own, and their great encourage­ment against suffering, is, faith in Christ, whereby communion with him is entertained; for, he pro­pounds this as his only cordial, and the mean to reap benefit by him, and tries him about it, dost thou beleeve? 8. Albeit faith must take up Christ, in both his natures, and all his offices; Yet it never findes sure footing, till it go through the vaile of his humanity, and finde him to be true God, and rest on him as such; Therefore saith he, doest thou beleeve on the Sonne of God?

From verse 36. Learn, 1. Christ may be pre­sent with his own, and speaking to them, and yet they not know him, till he reveal himselfe; for, saith he, when the Sonne of God is speaking to him; Who is he, Lord? 2. Weak and ignorant professours may yet have somewhat to witnesse their honesty; And namely, their sense and acknowledgement of their ignorance; Some sparks of love to Christ, though they know him not well, and a strong desire to beleeve, and a desire after the knowledge of Christ that they may beleeve; which, in effect, is an evidence of begun faith desiring growth. All these appear in this question, proving the mans honesty, Who is he, Lord, that I might beleeve on him? 3. Whatever good desires there may be in the heart of one who is very ignorant; Yet true faith is not content to go on implicit grounds; but seeks for clear knowledge of the ground it goeth upon; nor can there be solide faith without sound knowledge of that which we beleeve: Therefore he doth not please himselfe with these beginnings, but desires to have his doubts cleared, that he may beleeve indeed; Who is he, Lord, that I might beleeve on him? 4. The right end at which we should aime, in our desires after the knowledge of Christ and heavenly things, is, not barely to know and contemplate them, but that we may close with, and embrace them by faith, for, this man desires knowledge for that end, who is he, that I might beleeve on him?

From verse 37. Learn, 1. Unto such as really misse Christ, and de [...]re after him, he is not so far off as they may conceive, but really present; for, when he propounded the question, little thinking where he might be, he gets a speedy account, that he whom he desires to know, is present with him. 2. When Christ hath manifested himselfe to any of his people, it is his new gift to make them discerne it; for, saith he, thou hast seen him, to wit, now with bodily eyes, and before this thou hast seen his glory in the miracle, and yet he must be helped to discerne this. See 1 Cor. 2.12. 3. As Christ doth insinuate himselfe into the hearts and mindes of his people, by singular benefits which he conferreth on them; (as here he makes himselfe known to this man, by his admitting him to see and hear him:) so it is his will, that they carefully re­member the favours he hath conferred on them▪ Therefore doth he say, Thou hast seen him, or, art seeing him, that he may keep him mindefull of the mercy he had received, in recovering his sight. 4. As it is of Christs great condescendence, that he stoops to speak to vile sinners; So the sure way of taking him up, even albeit he were bodily present, is by his Word; Therefore, saith he, thou hast seen him, and not only so, but it is he that talketh with thee; whereby he not only commends his own love that did speak to him, but leads him not to look to his person only, but especially to his speech and doctrine. 5. The longer Christ keeps intercourse with a sinner, his manifestations of himselfe will be still the clearer and sweeter; for, after he had made himselfe so known to this man, as he knew him to be a good man and a Prophet, now he reveals himselfe to be the Sonne of God, for his further comfort.

From verse 38. Learn, 1. Whatever may be the power of unbeliefe, when yet men have much no­tional knowledge of Christ; Yet when Christ reveals himselfe to soules, it is accompanyed with such power and life, that they are drawn to beleeve, and to confesse him, as they have a calling; Therefore, upon this short information from Christ, he said, Lord, I believe. 2. When one closeth with Christ by faith, it may and will put an end to all his perplexities and fears; for, this cures him of all his distempers in his trials, Lord, I beleeve. 3. True knowledge of the Sonne of God, and true faith in him, will beget much subjection, adoration, and reverence, and will draw the heart to do homage to Christ; Therefore is it subjoyned, and he worshipped him, to wit, as God ma­nifested in the flesh.

The second ground of comfort (which, it seems, Christ spake in the audience of all that were present) relates, chiefly, to the sentence of excommunication unjustly pronounced against this man: Wherein by judgement, we are to understand, his authority to ad­ministrate the affairs of his own Church and people, as King and head thereof, leaving the judgement of compleat recompence till the great day. And the effects of the administration of this authority are expressed in tearms borrowed from the late miracle, in opening the eyes of the blind man, Such whereof as are comfortable, are the proper effects of his Ministry, and these that are sad, are but the accidental effects thereof, flowing from mens own corruption. So the meaning is; That he was come into the world to be the administrator and Ruler of his own Church, and the discerner of true members from the false, which (though he had not yet taken the external. Ecclesi­astical keyes of the hands of the Rulers of the Jewish Church, yet) he did exerce in a spiritual way upon the spirits of men; by opening their eyes, who being ignorant, are humbled under the sense thereof; and by discovering their blindnesse, and giving them up judicially to be more blinded, who are puffed up with a conceit of themselves. And by this Christ would shew, that the man had no cause to be troubled at their Excommunication, since it was not ratified in heaven; but on the contrary, his eyes had been opened to know more of Christ since his excommunication: Nor had the Rulers cause to glory in their power and au­thority, since they were lying under so sad a sentence themselves, in their spiritual condition. Doctrine 1. Christ is supreme head and Governour of his Church, and doth administrate it justly, to the comfort of all these who are oppressed by unjust censures, and to the terrour of these who do so oppresse them: There­fore, saith he, for judgement am I come, to manage the government of my Church justly, that these who are wronged, and bound on earth when they are not bound in heaven, may appeal to me, and that these who wrong them, may expect a just recompence. 2. That which befel and followed upon the Gospel in Judea, in the dayes of Christs ministry, is the same which may be expected in all places of the world where it cometh; for, albeit it was a particular case to which Christ spake in the first place, yet, saith he, for judgement I am come into this world. 3. Mens natural blindnesse and brutishnesse in the matters of God, through a vaile ly­ing upon their hearts, is a great and chiefe part of their spiritual misery; Therefore doth he instance his ad­ministration, in the matter of making men see, or be blinde; not only that he may allude to the late miracle, but that under that, he may print out the great misery of spiritual blindnesse, and the mercy of illumination. 4. Men that are indeed ignorant in respect of others, and who are contemned by others as ignorant, do yet lie very near Christs help, if they be sensible of their want, and come to him with it; for, he hath a promise for them, which see not, that is, such as this blinde man, who was really ignorant, and despised by the Pharisees as such, and yet sensible of it, and desiring to have it amended, as verse 37. 5. Christ hath a remedy for all the greevances of sinners; And particularly, he can open the eyes of the blind, and make them know him, and these things which tend to their salvation; for, for judgement am I come, that they which see not, might see. 6. It is a great plague on many, that they are swelled with a conceit of their own abilities, and so they are blasted to them, and do obstruct their own profiting by the Gospel; for, there are, who see, that is, who have a conceit they see, or having some common abilities, do rest upon them. 7. As the Gospel will discover much to be but real darknesse, which before seemed otherwise; So they who conceit of their own light, will, in Gods judgement, be given up to reject the light of the Go­spel, and so grow more and more blinde: In both these re [...]pects it is true, They which see are made blinde, their light is discovered to be but real blindnesse, and they are given up to blinde themselves more, by oppo­sing the light.

Christ maintains this doctrine against the exceptions of some of the Pharisees, who following still upon him, and understanding him to speak of spiritual blind­nesse, do carp that he should insinuate they were blind, verse 40. To which Christ answers, that if they were sensible of their ignorance, their case were more tol­lerable, and lay nearer help; but their conceit that it was otherwise, rendered it incurable. Whence learn, 1. Christ and his followers will never want observers, who lye in wait, to take advantage against them and their doctrine; for, albeit he had left the Pharisees Chap. 8. 59. and the man was cast out by them while they are sitting in Council, verse 34. yet some of the Pharisees, which were with him, heard these words, 2. Men may have abilities and judgement to under­stand Christs doctrine, and to apply it pertinently; who yet want grace to make right use of it; for, that they do understand his speech to be spoken concerning spiritual blindnesse, and do apply it to themselves, is in it selfe right and imitable; and yet it produceth but bad effects in them. 3. It is an evidence of mens blind conceit of themselves, when they will not beleeve their misery, when Christ tells them of it, nor can they endure to hear tell of it, or to take with misery, what ever advantage Christ hold out to them who do so; [Page 193] for, say they in a rage are we blinde also? even we who are Teachers, as well as others? 4. However conceited men please themselves in their own dreams; Yet it were their great advantage to take with that they like so ill: And their being sensible of misery, were an evidence that they lay near mercy; for, albeit they could not endure to be accounted blinde; Yet Christ tells them, If ye were blinde, it were your greater advantage. 5. Let mens condition be never so bad, yet when they become sensible thereof, they are in the way to have the sting taken out of it: And an acknowledged evil condition is nothing, in compari­son of mens swelling with conceit under it, and in respect that Christ will really heal and pardon such: for, in these respects it holds true; If ye were blinde, (in your own esteeme, and coming to me with it) ye should have no sinne, to wit, in comparison of your guilt now, and I would really pardon and heal you, and it should not remain, as is after declared. 6. Mens con­ceit of their own condition as good enough, is a sinne against the very remedy; as hindering them from seeing their case, and consequently, they labour not to cure it, but do go on in it, and as standing in the way of a pardon from Christ; for, but now you say we see: therefore your sinne remaineth ▪ that is, I do not pardon it, and ye go on to encrease it daily. 7. There needs no more to make sinners miserable, but to let them go on and lie over in their sinne, and not be helped by Christ; for, this is the sad sentence against them, therefore your sinne remain­eth.

This first part of the Chapter containeth foure particulars; Whereof the first (in these verses) is the proposition of the parable, (as it is called, ver. 6.) concerning the true and false shepherd, who are de­scribed from their contrary marks and properties; the false shepherd, chiefly, ver. 1. and the true, ver. 2, 3, 4, 5. In it several things occurre, to be cleared and ob­served. And,

First, The occasion and scope of the parable is breefly to be cleared. And for this end, it is to be considered, that the Scribes and Pharisees took it in ill part, that they were not looked on as the only Teachers of the Church, and they did disclaime that Christ had any authority to teach the people, Chap. 9. 29. And in particular, they were grieved that Christ had not only asserted his own authority, but had insinuate that they were blinde guides, Chap 9. 39, 40, 41. Therefore Christ, continuing his discourse to the same auditory that were present, doth by this parable point out himself as the true shepherd of his sheep, and consequently, that he was the true Messiah, who had been promised under that name, Ezek. 34.23. And he doth, on the con­trary, point out who were not the true shepherds; under which description are comprehended all these who either assumed to themselves the office of the Messiah; or, who in their entry to an ordinan [...]y calling, were intruders and not of Gods appointing; or were, in their doctrine, erroneous; or these who albeit they had an external call, and preached sound [Page 194] doctrine, yet were but hirelings, as to their fidelity in discharge of their trust. And as for the application of this to the present Teachers of the Church of the Jewes, (which Christ doth in the first place intend here;) we are not to conceive that Christ doth con­tradict his own doctrine, Matth. 23.2, 3. where he asserts their lawful calling, and mens obligation to heare what they taught according to the Word; For, albeit all that be true, yet they come in among false shepherds; partly, in so far as they were an order of Pharisees, not institute by God; partly, as they taught unsound doctrine, and particularly, did corrupt the doctrine concerning the Messiah, and righteous­nesse to be had by him; and partly, as they were but mercinary and unfaithful, either in the exercing of any lawful calling they had, or in dispensing the true doctrine which they acknowledged.

Secondly, Christs grave asseveration, Verily, verily, I say unto you, used both in the proposition of the para­ble, verse 1. and the exposition of it, verse 7. may teach. 1 There is great need of frequent excitation and up stirring to heare doctrine, and lay it to heart; Therefore doth he, in whose mouth no guile was ever sound, 1 Pet 2.22. finde it needfull to stirre them up, by this grave introduction. 2. It is a matter of no small importance to people, that they discerne who are their true shepherds, and who are but intruders to de­ceive them: Therefore doth Christ propund it thus, as a weighty point. 3. Christ by his doctrine hath not only grosse or open vices, generally condemned by all to reprove, but even these principles and courses that ordinarily passe currant among all; Therefore also is this asseveration premitted, to shew that it was a very weighty point, and hard to be received, as being contrary to the general received opinion, that the Pharisees were the only true shepherds. 4. Such as are imployed to carry truth, should publish it in a reverent and grave manner, and so as their behaviour give no occasion to despise or reject it; Therefore, also, doth Christ, by his own grave way of preaching, commend this doctrine to the hearers.

Thirdly, Christs practice, both here, and elsewhere, in making use of a parable in propounding spiritual truths, would be considered. And this way of speaking truth in borrowed tearmes, though taken from things known among men, did serve for these ends. 1. To make spiritual things plain and clear, being spoken of in tearmes borrowed from things wherewith we are best acquainted; So Joh. 3.12. And as this doth commend plainnesse in the way of preaching, and sheweth Christs great skill and happinesse in expressing his minde to mens capacity, (which was a fruit of his perfect knowledge, seeing it is but mens darknesse and confutednesse that renders them unable to expresse truth to the capacity of mean ones:) So also it puts us in minde, that it is our duty in observing these common things, whereof Christ makes use in preaching, to gather some spiritual instruction from them, as his practice doth teach. 2. Albeit the propounding of parables, being joyned with the explications thereof, did tend to make truth more plain; yet on the other hand, the naked propounding of parables without the explication, did keep the matter dark, and that in Gods righteous judgement upon malicious and wicked men, to whom the means of salvation do no good at all, Matth. 13.10, 11, 12, 13. 3. This way of preaching did also tend to inculcate divine and necessary truths; as being not only twice told, once in the parable, and againe in the exposition, but use being made of such obvious things, as might make the matter (being once understood) take deeper impression. And herein, Christs wisdome doth meet with an ordinary disease among men, which is, to receive but a slender im­pression of most materiall truths, which therefore they do easily let slip, Heb. 2.1. 4. This way of preach­ing did also tend to beget and excite an appetite after divine truths, while as the hearers are held in suspense in hearing the parable, and excited to desire to know the explication, as was the disciples frequent practice: And indeed, where there is much wealth of spiritual doctrine, nothing is more difficult, then to keep men in appetite after the Word, and from leathing of it.

Lastly, somewhat is here to be spoken of the whole structure and parts of this parable. For albeiet it were very impertinent to explain here the properties of sheep, and their herds, and folds, in themselves; seeing that is not the doctrine intended here, but another thing is pointed at under that representation; And albeit it be only required in a parable, that the matter propound­ed be purpose-like in it selfe, having its own parts, all suitable and agreeing to the fabrike of the parable; and that some of the chiefe parts, and the whole parable jointly considered, have some analogy to the purpose intended to be spoken of under that parable; So that to presse every particular part thereof to point out some spiritual purpose, is but to wrest the parable, and the scope of him that useth it: Yea, albeit Christ in the explication, do chiefly insist upon that of the door, and the true and false shepherd, and do speak of the true shepherd chiefly with relation to himselfe; Yet if we consider, 1. That what is here explained is twice told, that we may be excited to consider it again and again. 2. That what is not expressely explained, is yet touched in the by. 3. That this parable is not like to many others, wherein some purpose or thing is made use of for once, the scope whereof tends to illu­strate the present purpose; but this, for most part, containe nothing but the very ordinary similitudes and borrowed expressions, whereby the Scriptures point out spiritual things and truths; and some of them are afterward repeated in this same Chapter, as familiar and plain doctrine. 4. That some things which are but hinted in the by in the exposition, are more fully spoken to on the parable; So that we are remitted to it for the further consideration thereof. If, I say, we consider these things, we may hold forth the structure and parts of this parable in these particulars, which are so many instructions. 1. Albeit the Lord might justly have rejected all Adams posterity, upon the breach of the Covenant of works; Yet it pleaseth him, from among these lost ones, to select unto him­selfe some to be vessels of mercy; for, here he hath sheep, whereby, (as is after cleared) are understood his elect and converted children, who are differenced from [Page 195] reprobate goats, as will be made visible at the last day. As for the reason of the name, and the resemblances betwixt them and sheep, sundry may be brought, from their harmelesse simplicity, their cleanlinesse, and profitablenesse, their readinesse to wander, their tracta­blenesse, &c. But these may suffice us, which are recorded afterward in the parable. 2. Among other favours conferred upon Christs people, he hath, in particular, appointed for them the priviledge of a Church society, wherein the elect are converted, and the converted live under his care and blessing, in the use of his Ordinances, till they be fitted for glory; for, the sheep have a sheepfold, which is expounded to be the Church, as may be gathered from verse 16. It is but a needlesse alegorizing, to gather from hence the out­ward basenesse of the Church in this world; seeing the scope is only to shew, that their Church society is as suitable to them, as a sheepfold is to sheep; and that, however reprobates may be within the visible Church; yet, the good of the priviledges thereof do redound only to the elect. 3. Albeit Christs sheep are bound to watch over themselves; Yet are they not altogether left to their own care of themselves; but he hath provided pastors for their better provision and security; for, there is the shepherd of the sheep, Christ himselfe and his sent servants. Whereby is intimate, that they can no more safely want pastours, then a weak flock can want a shepherd. 4. As God hath provided lawful Ministers for the good of his people; so others are ready to obtrude themselves upon them under that name, who have no such warrand; for, as there is the shepherd, so there are theeves and robbers, who yet will seek the sheep to follow them, and hear their voyce, as if they were true shepherds, as is imported verse 5. 5. It is one clear evidence of a false shepherd, that he doth not enter in a right way, or by the right doore, but taketh some sinistruous course of his own; for, so much may be gathered from this, that he entreth not by the doore, but climeth up some other way, of which more in the explication. And, on the contrary, the lawful shepherd entreth in by the doore, and to him the porter openeth, that is, (without straining what Christ hath not explained) he is ad­mitted as a known man, and enters with Gods appro­bation, and in his way, as a porter openeth to him whom the Master of the house alloweth to be let in. 6. Such as do unwarrantably thrust themselves into the Ministry, are sent, and do come for little good, but much hurt to the flock, let them pretend to what they will; for, the same is a thiefe and a robber, of which also afterward. 7. As faithful pastours have Gods approbation in their entry; so they do acquit them­selves faithfully in discharge of their trust; so is here held out in several particulars. His calling his sheep by name, imports his particular inspection and care of every one of the Lords flock, and his acquaintance with them and their conditions; which though it be eminently verified on Christ, yet it is the duty of every faithful pastour in his measure. His leading them out, to their pasture, must not be so strained, as if the Church, which is their fold, were not the place of their feeding also, But it imports that faithful pastours will make it their care, not only to keep the Lords people in some external Church-order, as sheep within a fold, but to feed them also with sound doctrine. His going before them, when he putteth them forth, (which is the practice of shepherds in some Countries) imports not only his going before them by doctrine and good example, but also his vigilancy and care about them, and to protect and defend them. 8. The true sheeps carriage in reference to these shepherds, doth hold forth several properties of Christs true sheep. As, 1. They are brought to be sensible of their need of direction from God; for, they are guided by the voyce of the shepherd. 2. They are gifted with di­scerning to know the voyce and doctrine of Christ, and of his faithful servants; for, they hear and know his voyce, as sheep in some countries do discern the voyce of their own shepherds. 3. What directions they get, they do upon all hazards follow; for, as sheep in some countries do follow their shepherd upon his call, so they follow him. 4. They are so far enabled to discern false Teachers and corrupt doctrine, as they do approve of neither; and not only will not obey their doctrine, but will flee from them, that they be not in­fected nor ensnared with their allurements; for, a stranger they will not follow, (when he calls them to follow him in a wrong way) but will flee from him, (as one they will have nothing to do with all,) and that because they know not the vo [...]ce of strangers, that is, they do not approve them, though they have a know­ledge of discerning, whereby they know them and their doctrine to be naught. This is asserted of Christs sheep, not because they cannot at all erre, nor yet only because it is their duty thus to do, (for that is common to them with reprobates;) but because, 1. When any do either embrace false doctrine, or fall in liking with corrupt men, who run unsent, it is no signe of their grace, but of their corruption, so to do. 2. Whatever dangerous errours a child of God may be overtaken with, yet he will at length recover out of them. And, 3. Whatever may be said of a child of God his living and dying in some lesser errours, in times of ignorance; Yet such as persist in grosse errours, and particularly in seeking another way of salvation beside Christ, (which is the first and chiefe thing Christ points at here in these Pharisees) they do prove that they are no sheep, whatever glorious shewes they make.

The second particular in this part of the Chapter, is, the ignorance of the Pharisees, and their not un­derstanding what Christ pointed at by this Parable, which occasions the following explication. Whence learn. 1. Such as are most taken up with a conceit of their own knowledge and abilities, are ordinarily most ignorant, especially, of the doctrine of Christ; for, these Pharisees (who could not endure to be accounted blinde, Chap. 9. 40.) understood not what things they were which he spake unto them. 2. It pleaseth the Lord, [Page 196] sometime, to give unto conceited men many evidences of their own weaknesse, if so be they would make use thereof, to humble them; As here he gives a speedy proofe that these conceited men were indeed blinde. 3. It is a double mercy, when Christ not only speaks unto a people, but doth make his minde plain thereby, and doth open their eyes to understand it; Therefore is their ignorance marked, to shew the mercy of the following explication. And a particular Sermon is made, to point out this priviledge of getting knowledge of Christs doctrine and Parables, Matth. 13.10, 11, 12, &c.

The third particular in this part of the Chapter; is, the explication of the parable, in so far as was needfull, or for Christs present purpose; Which we may take up thus: 1. Christ declares himselfe to be the doore of the sheep, ver. 7. both in respect of pastours, ver. 8 and beleevers, ver. 9. 2. He declares him else to be the good shepherd, in opposition to tyranous robbers, ver. 10. and to hirelings, ver. 11, 12, 13. And in respect of his fidelity and care of all his sheep, ver. 14, 15, 16. 3. He obviates the scandal that might be taken at that proofe of his fidelity, of laying down his life, ver. 17, 18.

In this verse Christ doth gravely assert that he was in effect, to his elect and Saints, what the doore of the sheepfold is unto sheep. Whence learn, 1. Christ is a Teacher who can make his own minde to be understood, and when he pleaseth, he will so do, to the conversion, or, at least, the conviction of the hearers; Therefore, seeing they understood it not, he spake unto them againe, that he might explaine it. 2: Borrowed speeches and types, are plain enough, if rightly understood; and the name of the type may be given to the thing typified, without any transub­stantiation of the substance of the one into the other, but only by reason of some similitude of properties and effects that is betwixt them; Therefore, saith Christ, I am the doore, because he is that unto his children, which a door is unto sheep entering the fold. 3. E­ven Christs elect are, of themselves, and by nature, secluded from all accesse to God, and from all commu­nion with him, in grace here, or glory hereafter; for, that they need a door, it imports they are without. 4. It is by Christ only that lost sinners are admitted to partake of the priviledges and benefits of grace here, or glory hereafter, and who so come to him, and employ him on his own tearms, will be admitted; for, saith he, I am the door of the sheep.

In this verse Christ clears how he is the doore in respect of other pastours; for clearing whereof, we are not to understand that by these that came before him, are meant the true Prophets, for he speaks of them who came, and not of them who were sent. But the speech relates, partly, to them who before that time gave out themselves to be the Messiah, (as some, it seems, there were, Act. 5.36.) And partly, to them who did intrade themselves into a lawful office, not entering by him, and his warrant, who is the door, and who did not preach him up to be the only door by whom beleevers have accesse to God, or did establish any religious means and waies of reconciliation to God beside him. These, and such as they, whether they be before or after Christ, in respect of time, yet they come before him, in so far as they run without his commission, and instructions. And though the con­text seeme to referre it, chiefly, to them who were before him in time; Yet these are sufficient characters whereby to try the like persons, or courses in all ages. So the meaning is; That whosoever take upon them­selves the person and office of the Messiah, and who­soever do usurp a lawful calling in the Church without his call, and do not preach the sound doctrine of Christ: they are in effect, and ought to be accounted but murtherers and robbers, and whoever do follow them and their doctrine, yet none of the elect will finally persist in such a course; as had been verified in the case of former seducers. Whence learn, 1. Such is the vanity & perversity of mens hearts, and so great, oftimes, is the Lords quarrel against the visible Church; that there will not be wanting in all ages, men of de­luded and corrupt judgements, to corrupt the doctrine, and usurp the most eminent Offices appointed for her good; for, there is an all of them who come before him. 2. However men of old, and of late, have cried up themselves, and their devised doctrines concerning the reconciliation and salvation of sinners; Yet there is no Mediatour but Christ, nor any accesse to the favour of God since the fall of man, but by him; for, all these came before him, as is explained, and so mis­took the way. 3. As faithful Teachers of Christ are a great blessing to the Church; So they who [...]unne unsent, or corrupt the doctrine of reconciliation and salvation, which is only to be had by him, they are a great judgement and plague, and ought to be looked on as such; Therefore are they resembled to theeves and robbers, of which, verse 10. 4. Albeit corrupt men will not want their own followers, who, for not receiving the love of the truth, are given up to strong delusions; And albeit not only the unconverted elect, but even regenerate Saints, may for a time be overtaken: Yet none of the elect will be suffered to persist finally in following these Sect-Masters, and their corrupt do­ctrines; for as it was before, the sheep did not hear them (to wit so as is expressed in the doctrine) so it will be so still.

[Page 197]In this verse he repeates the assertion, that he is the door, and clears it with relation to the sheep, shewing that whoever entereth by him, shall be put in a secure condition, till they obtain eternal salvation, and shall be abundantly refreshed and fed. And, by this he points out the necessity of pastours entering by him, and their pointing him out as the only way of salvation, which is the principal scope of the doctrine. To go in and out, is not to be strained here, as signi­fying that they who enter into the fold of the Church, may lawfully go out again; but, as sheep are cared for by their shepherd, secured in their fold, brought out to pasture, and watched over there; so they should finde in him protection and refreshment; and as men in times of peace go out and in securely about their affaires, so should they walk securely under his sha­dow. See Psal. 121.8. Whence learn, 1. The ab­solute necessity of Christ is a doctrine never enough inculcate upon lost sinners, who either lie secure, dream­ing of Gods favour, or look to make their peace by other means without him. Therefore is it repeated I am the door. 2. It is not enough that men be con­vinced, and in their judgement do acknowledge the necessity of Christ, and the great priviledge of accesse through him; unlesse in their practice they emprove and make use hereof; for, he is the door, that by him men may enter in, and not stand afar off, com­mending the great priviledge only. 3. Such as come to God through Christ, and do seek salvation only through him, shall be preserved in all hazards, till they attain to eternal salvation; for, by me if any man enter in, he shall be saved. 4. Such as come to God through Christ, have allowance of much spiritual freedome, tranquility, and security of minde, in all their Chri­stian course, till they arrive at their compleat rest; for, he shall go in and out, doth import this, that he shall not be shut up, but at freedome, that he may go about his lawful affairs, and may do it without anxiety or feare. 5. Such also as do thus come to God, will finde such satisfaction and spiritual refreshment for making them grow in grace, as they shall not need to complain, or betake themselves to other comforts; for, he shall finde pasture.

Christ proceeds to declare that, as he is the door, so, he is the true shepherd. And that first (in this ver) in opposition to these whom he called theeves and rob­bers, that is, they who give out themselves to be the Messiah, or who run unsent and bring corrupt doctrine. These he declares to be enemies and not shepherds, as coming only to do the flock prejudice; But his er­rand is to give them life, and that in great abundance. Whence learn, 1. False Teachers and seducers will have so many faire pretences, and plausible shewes and appearances, that the evill of their way will not be soon seen; Therefore must it be so much inculcate, what it is the thiefe comes about. 2. Let seducers pretend never so faire, and people be never so much taken with them; Yet they do really come for the hurt of the flock, and it will prove [...]o, and be seen in end; for, the thiefe comes not, but for to steale &c. that is the whole scope of their work. And this mee [...]s with the blinde charity of any in the flock, who fear not so much hurt by their errours [...]s they expect good by their faire shewes of piety and p [...]. 2. Seducers are but thieves, in regard they do but make a prey of men, taking them away from Christ, stealing away their food that they may give them poyson and betraying Christ of his glory, and them of their happinesse; and in regard they do all this in a clandestine and indirect way; Therefore is it said, The thiefe cometh not, but for to steale. 4. How happy so ever [...]ded souls may think themselves, in being made a prey to seducers, and in being deluded with their indirect insinuations; Yet all this tends but to their destruction, and to their eternal ruine, if mercy prevent it not; for, as the thiefe cometh to steal, so also to kill and to destroy, and so they are robbers, or murthering theeves, as ver. 8. 5. Christ is a shepherd who will be so far from destroy­ing his flock, that he will give life, even to these of them who are dead; for, I am come that they might have life. 6. Christs great scope in coming to the world, is, to purchase and conferre life upon his own Elect; And whatever his dealing toward them be, yet it tends all to this, and when they finde it otherwise, it is their own mistake: for, saith he, I am come that they might have life. 7. Christ by his coming, not only intends life, but more abundant life to his flock, that is, 1. Albeit he gave life to his people before his comming, yet he hath let it out more abundantly since, to shew the difference betwixt the Sonne of righteous­nesse now arisen, and the light that his people had (though from him) before. 2. He will not only give that life that may simply supply the necessity of his people, but such a superabounding measure, as may testifie his fulnesse, and may completely refresh them. 3. Having conferred this abundant life in conversion, he will make it grow more and more while they are within time, 1 Thes. 4.1. 4 All this is but a drop, in comparison of that abundance of life that is reserved for his people in glory. In these respects it is said, I am come that they might have life, and that they might have it more abundantly.

Secondly, Christ declareth himselfe to be the true shepherd, in opposition to hirelings, who albeit they have a lawful calling, and do not come to kill with false doctrine, but do preach truth; yet they are un­faithful in the discharge of their trust. In this verse Christ declareth what he is in opposition to these; asserting that he is that good shepherd, who layeth down his life for his sheep. For understanding whereof, it [Page 198] would be considered, that taking these properties of a shepherd strictly, they do properly and only belong to Christ, and by them he is distinguished not only from hirelings or seducers, but from all true Ministers also that are sent out in his name. But considering that he doth approve of lawful shepherds under himselfe, and doth only oppose himselfe here unto hirelings; we may (beside the consideration of what is peculiar to him, or requires a peculiar consideration in him) look to these properties as they are taken more largely, and so some of them do belong also to his faithful servants in their measure and proportion, and by them they are distinguished from hirelings and false teachers. Doctrine 1. Whatever hirelings or seducers infest the Church, yet the elect want not a shepherd; And al­beit Christ employ servants under him, yet he doth not give over the charge of his people, but remains still chiefe shepherd and overseer unto them, to care for them, and furnish food unto them by his own ap­pointed means; for, in both these respects, I am the shepherd, saith he. See 1 Pet. 5.4. 2. Christ doth eminently deserve the title of a good shepherd, as being infinite in knowledge, to discerne all the necessities of his flock, and in pity and wisdome, to deal tenderly with them, according to their necessities; for, I am that good shepherd, saith he. See Isa. 40.11. 3. Good and faithful shepherds do preferre the good of their flock, even to their own life; And as Christ not only gives life to his sheep, but his own life for them, by way of ransome; so his faithful servants should not account their life dear, so they may fulfil their Ministry, and bear testimony to the truth: for, it is the character of a true shepherd, the good shepherd giveth his life for the sheep. And Christ propounds it in general tearmes, to intimate that though this was eminently and singularly true of him, as the Saviour of his people; Yet his servants must be resolved to lay down their lives, not to expiate sinne, but for the ser­vice of the Churches faith.

In opposition to these properties, Christ declareth what the hirelings are, who minding only their gain, and having no interest in, nor affection to the sheep, do upon the sight of any danger from seducers or per­secutors, desert their stations, and expose the flock to danger, verse 12. And from this fleeing, Christ con­cludes that such are hirelings, and care not for the flock, verse 13. Whence learn, 1. It is not enough that men have an external lawful calling to the Mini­stery, and that they be not erroneous; unlesse also they be faithful and single in discharge of their trust; for, beside theeves and robbers, there is also the hireling, who is opposite unto, and disapproven by Christ, as not the shepherd. 2. Albeit it be the will of God, that Ministers and labourers get their wages, and be main­tained; Yet such as make it not the scope of their calling, to honour God, and seek the good of souls, but do minde only, or chiefly, their own game and base ends, they do prove themselves not to be honest Mini­sters: for, so is imported in his name, an hireling, and not the shepherd. 3. As the sheep are all Christs own, by reason of his purchase of them, and dominion over them; So every true pastour will account Christs sheep as dear to him, as if they were his own, and that because they are Christs: And who so do not thus respect them, they prove themselves to be but hirelings: for, he is an hireling, whose own the sheep are not, not only by way of possession, (for so they are Christs only) but in respect of affection, and so it is expounded, verse 13, he careth not for the sheep. 4. Albeit it be a sad enough stroak for the Church to be under hirelings, yet Satan is not satisfied with that, but, by Gods per­mission, may hound out erroneous Teachers and Persecutors, to molest and vexe her more: for, beside the hireling, there is a wolfe which troubles the sheepfold: whereby we are to understand both false Teachers, and Persecutors, as readily corrupt doctrine is pressed with violence. See Acts 20.29. 5. Albeit Ministers in some cases may lawfully flee, and par­ticularly, when the trial and danger is personal to them­selves; Yet when they look more to their own case, then to the flocks weal, and when to avoid trouble, they desert the flock in times of errour and common hazard, they prove themselves to be but hirelings: for, he seeth the wolfe comming, and leaveth the sheep, and fleeth. 6. Men may have more light, and foresee trials better then others, who yet want courage to abide them; And corrupt men will no longer follow Christ and dutie, then they think to compasse their own ends by so doing; for, he seeth the wolfe comming, and knoweth he is a wolfe, and yee he fleeth, as hoping to attain no more of his base ends in that way. 7. When Satan and his instruments are let loose upon a Church, and pastours do prove unfaithful, there may be great ha­voke and desolation made in it; for, in this case, the wolfe catcheth and scattereth all the sheep. Some he catcheth by errour, he makes a prey of some by perse­cution, and whoso escape that trial, may yet suffer scattering, by divisions, or deprivation of mutual fel­lowship and solemne assemblies. And albeit all this be the wolfes fault, yet it is also put upon the hirelings account, who by his example in shifting trouble, and by his withholding the encouragement of doctrine, and his want of courage in maintaining truth, doth open a gap to the wolfe, doth expose the sheep as a prey, and doth weaken their hands. 3. Whoever they be that preferre their own commodity and ease to the weal of the flock, and do desert their duty when the flock is in danger, they do prove themselves to be but mercenary men and hirelings; Therefore is it again repeated, The hireling fleeth, because he is an hireling, and careth not for the sheep.

Christ proceedeth yet to clear that he is the good Shepherd, by other properties of a good shepherd, which also (with the former) do point out the differences betwixt him and false teachers and hirelings. In these verses, He declareth himselfe to be the good Shepherd, and proves it from that familiarity which is betwixt him and his people; He knowing and taking spe­cial notice of them, and they knowing and acknow­ledging him, verse 14. This familiarity and relation is amplified, 1. From a similitude or comparison, that it resembles, in part, that mutual knowledge and familiarity that is betwixt the Father and him. 2. From an effect on his part, that his respect and affection is such to his sheep, that he will give his life for them, verse 15. Doctrine 1. The tender relati­ons in Christ toward his people are worthy to be often studied and meditated upon; and how he makes good these relations: Therefore saith he over again, I am the shepherd, and, the good shepherd. 2. Christ hath particular and exact knowledge of all his elect, and who they are that shall be saved, wherein he will not be disappointed; for, I know my sheep, doth im­port, in the first place, that he hath a knowledge of the individual persons, as 2 Tim. 2.19. Joh. 13.18. 3. As Christ knoweth all his own, so he hath a speci­al affection to them, and taketh special notice and care of them; So that he will not only have them con­verted, but being converted, his knowledge and affecti­on will supply the defect of their prayers, and doth prove that his cures to their particular conditions cannot be misapplied: So much also doth this import, I know my sheep, that is, I affect, and take special notice of them. 4. Whoever are beloved of Christ, as his sheep, he giveth unto them grace to know and acknowledge and love him; for, it must be mutual, though it begin at him, I know my sheep, and am known of mine. 5. There is a mutual knowledge, acqui­escence, and affection, betwixt the Father and the Sonne Christ, which tends much to the comfort of beleevers in him; for, the Father knoweth me, and I know the Father. See Prov. 8.24,—30. 6. Albeit the acquiescence and affection betwixt the Father and the Sonne be matchlesse and incomprehensible; Yet the relation and affection betwixt Christ and his sheep cometh nearest to resemble it, of any other thing: for, to this purpose is this brought in here, that, As the Father knoweth me, and I (as the words in the Ori­ginal will read) know the Father; So, I know my sheep, and am known of mine. And albeit it hold good chiefly on Christs part, yet their part is not to be wholly se­cluded; who though they come far short to make up the comparison, yet this is the pattern according to which he will carry them on, so far as they are capable, See Joh. 17.21. 7. Christs affection is so reall and great, that he will give proofe of it by the greatest effects his people can need, if it were to die, that they may live; Therefore doth he subjoyne, I know my sheep, as the Father knoweth me, &c. and I lay down my life. 8. Christ came into the world, and laid down his life, only for his own elect, whom he knew, and whom he brings in to himselfe by actual conversion; for, I lay down my life for the sheep, and not the goats.

Christ proves himselfe to be the true Shepherd, from another property; Which is, His care to enlarge his Church, by bringing in his own among the Gen­tiles: Who albeit they did not belong to the Church of the Jewes, yet he would, in due time, convert and bring them in: And as he is that one Shepherd, so he will make up one Church of Jew and Gentile, the par­tition wall being removed. Whence learn, 1. What­ever be the malice or opposition of wicked pastours against Christ; Yet he will have his own elect and Church in the midst of them: for, here it is sup­posed that he had sheep in Judea, notwithstanding the malice of the Rulers and Pharisees, with whom he will gather other sheep, from among the Gentiles. 2. Christ is a Shepherd who not only hath a care of those that are brought in, but he mindeth also the en­largement of his Kingdome; As here we see. And herein honest Pastours should imitate him. 3. Albeit Christ, in the dayes of his flesh, was Minister of the circumcision only, Rom. 15.8. and would neither go himselfe, not suffer his Disciples to go into the way of the Gentiles; Yet the conversion of the Gentiles, as it was fore-prophesied in the Old Testament, so it was approven by him, and he purposed to have it brought about in due time: So much doth this pre­diction teach us. 4. Christs own, though as yet un­converted, are his sheep, in respect of his eternal pur­pose to bring them in; and his heart is upon them, for that end: for, he calls them other sheep, which I have, though they be not yet called, and he speaks of his purpose of love concerning them, when they little knew him or it. 5. Christs elect sheep may not only be living in nature, for a time, within the Church; but they may be living without the pale of the Church, to whom he will have the Gospel sent, to convert them and bring them in: for, those other sheep are not of this fold, or, no Jewes, nor of that Church which was the only Church at that time; and yet were sheep. 6. Such as are Christs sheep by election and purpose, must not only be converted, but brought in to the society of the visible Church, to live under Christs care and govern­ment; for they must be brought to the fold. 7. Christ himselfe is chiefe in bringing in his elect, whatever [Page 200] instruments be employed; And he is at pains to seek them and gain their consent, as being bound in the Covenant of Redemption, to present all that are given him by Charter, blamelesse before the Father: There­fore saith he, I bring them, and, I must bring them, the matter not being left arbitrary, even in respect of his obligation. 8. Gods purposes are so unchangable, and Christs grace, conferred and applyed to the elect, so efficacious and invincible in operation, that he can undertake to prevail with them, to whom he so applieth it; for, he undertakes, they shall hear my voyce, which includes both faith and obedience. 9. All Christs converts, in all times and places, will carry the same stamp, and have the same properties agreeable to the Scriptures; for, what was the mark of his sheep in Judea. ver. 3. the same is the character of converted Gentiles, and they shall hear my voice. 10. As all true converts are brought in to the society of the Church; So under the Gospel, the partition-wall betwixt Jew and Gentile is broken down, and they make up but one Catholick Church: for, there shall be one fold. 11. Christ is the only one chiefe Shepherd of the Ca­tholick Church, dispersed through the world, of Jewes and Gentiles; for, there shall be one fold, and one shep­herd.

Because Christ had given that as one proofe that he is the good shepherd, that he would lay down his life for the sheep; and the Jewes could not endure to hear that their Messiah should suffer; Yea, and his very friends stumbled at it, Matth. 16.22. Therefore, in these verses, he closeth this discourse with obviating that scandal. And, 1. He declareth, that the Father loveth him, because of this his suffering; which is not to be understood of that love wherewith he is loved as the eternal Sonne of God: but of love to him, and approbation of him, as Mediatour, evidenced in his through-bearing of him in his duty, and his exaltation of him after his suffering. 2. He declareth, that he was to lay down his life, not to continue deaths pri­soner, but that having payed the ransome, he might take it again with the Fathers approbation. 3. (Which explains that expression of laying downe his life) He declareth, that for the nature of his death, it was not forced upon him, but he yeelded to it by a voluntary dispensation, and would prove it was so, by his reco­vering of himselfe again out of the bonds of death. 4. He declareth, that he did all this in obedience to a command laid upon him by the Father, and this is the ground of the Fathers love to him, and of his voluntary submission. All these, being put together, may take away all just ground of stumbling at his crosse. Doctrine 1. Christ, held out with his ignominious crosse, is the great stumbling-block of the world; for, so is here imported. 2. Albeit shame and ignominy, joyned to the crosse, do adde to the grievousnesse there­of; Yet all that could not hinder Christ to undergo it, for the good of sinners, Heb. 12.2. and that he might cast a coppy to his followers, 1 Pet. 2.21. &c. Yea, he not only bare the crosse, but had so much courage under it, as to commend it as lovely, to them who are ready to stumble at it: Therefore, whoever stumbled at it, yet not only saith he, I lay down my life, but he propounds such considerations as may make it appear lovely. 3. Christ the Mediatour is beloved of the Father, and is he in whom he is well pleased, that so all who come in under his shadow, may be accepted in him; for, saith he, my Father doth love me. 4. The Father is so well pleased with the reconciliation of lost sinners, that he loveth Christ for the under­taking thereof, and is fully satisfied with his suffering, for attaining that end; In both these respects it holds good, Therefore doth my Father love me, because I lay down my life. The Father is pleased with him that he undertook that service, and is content with his death as a sufficient ransome. 5. Crosses that seem very gloomy, and have much displeasure in them, are yet consistent with the Fathers love toward the sufferer, especially when they are well borne; So much may we learn from Christs experience, who albeit he drank of a verry bitter cup, yet was beloved of the Father. 6. Gods love manifested toward any, in their following of his way, is a sufficient cordial against all the bitter­nesse of it; for, albeit Christs sufferings were bitter, and stumbled at by many, yet this sufficeth him, that therefore doth my Father love me. 7. The backside and issue of Christ and his followers crosse, being rightly considered, may sweeten all the rough way that leads to it; Therefore doth he subjoyne, as another encou­ragement, I lay down my life, that I may take it againe. 8. Christ having laid down his life for the Redemption of lost man, did take it again; as a testimony that the Father was satisfied with his sufferings; and to be a ground of strong consolation to beleevers; and, to remove the scandal of his ignominious death: for, all these are to be found in his taking his life again. 9. Christ in suffering death for sinners, was not forced to it, nor could enemies have reached him against his will; But he did it voluntarily, that so he might commend his love to sinners, and might teach us to act and suffer for him willingly, being confident that ene­mies can never reach us without our Father, Matth. 10.29. for, No man taketh it from me, but I lay it down of my selfe. 10. Christ, by his resurrection, gave a proofe how voluntarily he rendred himselfe unto death; Therefore saith he, I have power (not only an instructi­on from the Father, but a liberty at his own pleasure, as to any thing men could do) to lay it down and I have power to take it againe. And by this also he would prove that he can put a period to the sufferings of his own, when he pleaseth, without any help of their crooked wayes. 11. The way of accomplishment of our Re­demption was agreed upon betwixt the Father and the Sonne, before the accomplishment thereof; Therefore saith he, This commandment have I received of my Fa­ther, [Page 201] which clears that he came, into the world in­structed how to go about this work. See Psal. 40.6, 7. with Heb. 10 6, 7 12. It pleased Christ to suffer death, not only voluntarily, but in a way of subjection to his Fathers command, that so the merite thereof might every way be full, and acceptable to the Father; for, this commandment have I received, He was content to be a servant by paction, that so his suffering might be accepted for his people. 13. A command from God makes service, how ignominious like soever, become honourable; and it is our duty in suffering times, to fixe our eye on the command and will of God, and on his scope and purpose in them, and not on the cruelty or malice of instruments: for, this is an argument to remove the scandal of his crosse, that he did it in obe­dience to a command, This commandment have I received of my Father.

The fourth and last particular in this part of the Chapter is, the effects or consequents of this Sermon among the people; who are again divided in opinion about him, verse 19. Many of them do calumniate him, as one possessed and mad, and therefore not to be heard, verse 20. and others do maintain that his do­ctrine and the late miracle do sufficiently refute such a calumny, verse 21. Whence learn, 1. Christs do­ctrine will not want its own effect or operation among hearers, be what they will; for, here all of them are put to some exercise about these sayings. 2. It is not to be expected that Christs doctrine will have alike effects in all; but as it gains ground on some, so o­thers will harden themselves the more that they are dealt with: As here we see, in these different opinions a­bout him and his doctrine. 3. Christs doctrine, meeting with diversity of dispositions, is ordinarily an occasion of division or schisme, by reason of the per­verse obstinacy of some in opposing the truth, which others must maintaine; for, There was a division (or, schisme) therefore, among the Jewes for these sayings. This is neither to be imputed to the doctrine, nor yet to the maintainers of truth; For it is but mens cor­ruptions which oppose true doctrine, and the friends of truth ought to reckon, that division is better than agreement in evill. 4. As Christs Doctrine ordina­rily findes wicked men as they were, if not worse; So he marks how often they relapse in the same opposition to him and his truth: For these causes it is marked that there was a division again, after the former debates of this kinde, Chap. 7. 43. and 9. 16. to shew, that they were still the same, and that he marked that it was so. 5. When divisions and schismes fall forth about Christ and his doctrine, it is no strange thing to see the most part joyne on the wrong side of the contraversie; for, there are many of them who calumniate him, and but others, or, few only, who take his part. 6. Opposers of Christ and his truth are ordinarily so possessed with prejudice and malice, that they will not so much as hear him, nor can they endure that others should hear him patiently; for, say they, Why hear ye him? 7. The strongest arguments that prejudicate malice hath against Christ and his truth, are, calumnies a­gainst him and it, and the carriers thereof; for, this is their argument, He hath a devil, and (which ex­plains the former) is mad, and therefore ought not to be heard. 8. Malice is so prejudicate and blinded, that no reason may be expected from those who are possessed with it; But they will most unjustly and obstinately calumniate, if it were even Christ himselfe; for, albeit he came to destroy the works of Satan, and is the Wis­dome of the Father, yet, say they, He hath a devill, and is mad. And albeit they had often reproached him with this, Chap 7. 20. and 8. 48. and Christ had [...]efined it, yet they still cast it up again. 9 Let malice be ne­ver so prejudged and violent, yet Christ will still get some to justifie him and his doctrine; for there are others who contradict this. 10. Christs doctrine and works are sufficient to plead for him, and to refute ad­versaries, even to their face; for, they put it home a­gainst those malicious men, These are not the words of him that hath a divel: Can a divel open the eyes of the blind? 11. Such as would own Christ, especially in a time of opposition, ought to study his doctrine and works, so as the esteem of his Word in the first place; Therefore do they begin at that, These are not the words of him that hath a de [...]il, and then the commendation of his work followeth, can a devil open the eyes of the blind?