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 reâ—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 Ver. 40. And some of the Pharisees which were with him heard these words and said unto him are we blinde also 41. Jesus said unto them If ye were blinde ye should have no sinne but now ye say We see therefore your sinne remaineth 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 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
they come far short of Pilate who have not so much 4. Impartial observers and even the natural consciences of men might have had strong apprehensions of the divinity of Christ notwithstanding the abject-like condition of his person for albeit Christ was in the forme of a servant and now in a low condition before Pilate yet when he heard that saying he was the more afraid as suspecting it might be true that he was the Son of God And this he might conjecture not so much because Pagans did fancy that their idol gods did descend in humane shape Act. 14.11 as that his minde was illuminate to consider what they said and compare it with the same that went of Christs miracles 5. Such as have any small beam of light concerning Christ ought to help and encrease it by enquiry and search for so doth Pilate enquire whence art thou or what is thy Original and parentage 6. The best way to know Christ is to learn it from himselfe who only can reveal himselfe and declare what he is for so much may be gathered from Pilates practice though he saw not so far into it himselfe He went again into the judgement hall and saith unto Jesus whence art thou 7. That Jesus gave him no answer may hold out 1. On Christs part He stood not there now to defend himselfe or impede his sufferings and therefore he will not discover that which might deterre him So willing was he to pay that ransome for his people 2. For beleevers cause He was content to answer many questions and accusations with silence that he might purchase unto them the answer of a good conscience and liberty and boldnesse to speak unto God 3. On Pilates part it may not only be conceived that Pilate was incapable of such a mystery but further 1. His seeking of light in this particular flowed not from love and such seeking hath no promise to come speed 2. He had sleighted truth when it had been revealed to him before Chap. 18.38 and such as do so are justly deprived of further information 3. By this refusall of an answer Christ would discover some naughtinesse in his heart as appeareth from the following verse And this is Christs usual way with those that converse with him to try and cause them discover what is in their bosome And he doth this very often by suspending the satisfaction of their desires at least for a time Ver. 10. Then saith Pilate unto him Speakest thou not unto me Knowest thou not that I have power to crucifie thee and have power to release thee 11. Jesus answered Thou couldest have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sinne In the next place Pilate being offended at Christs silence and that as he judged he considered not whom he misregarded and that he had power to dispose of him at his pleasure Christ out of zeal to his Fathers honour and in opposition to Pilates pride Answers 1. Concerning his power that he had no power against him unlesse it were given him of God Whereby we are to understand in general that he had no absolute power or authority as no man else over him or any other but he was subordinate to God in it from whom it was given Hence in particular it followeth partly That he had no right or authority over him who was an innocent to do him wrong since no such authority was given him from above Nor had he power to judge of him or his cause who was God also without especial dispensation of God but he might have escaped their hands as oft-times formerly he had done And partly That however notwithstanding he had no right he would be at it to act against him Yet it was not in his power to execute any such purpose without the permission of God And so in summe Christ refutes his proud boasting of his power by letting him see that there was a power above him to whom his power and authority was subordinate and subject that it was by a particular dispensation he had any power over him and that he had no right to do wrong as he pleased to any though he boasted of it nor could he execute any such purpose without the permission of God 2. Christ answers concerning Judas and the Jews who had delivered him into his hands and declareth that however he should sin in employing his power to crucifie him yet they had greater sin who put him in his power and had treacherously betrayed and given him up This is subjoyned to the former by way of inference and conclusion Therefore he hath the greater sin And it concludes not only thus upon Pilates proud boast that the greater his power was as he alleaged v. 10 the greater was their sin who put him under the hazard of such a power But more clearly upon Christs former speech thus If his power was of God they sinned the more who would have him abuse that power by crucifying of him and especially they who knew more from the Scriptures of the subordination of humane powers to God and what Christ was then Pilate did Doct. 1. Superficial tinctures of good in unrenewed men will soon appear what they are if they get a tentation for albeit Pilate had even now been afraid of what he had heard spoken of Christ v. 8. yet now when he is irritate with his silence he appears in his own colours speakest thou not unto me c 2. Mens pride and conceit of their own greatnesse and power if they be in any authority will readily cause them miscarry upon the least appearance of provocation for this did mislead Pilate here Speakest thou not unto me knowest thou not that I have power c 3. It is the great sinne and snare of men in power that they think they may employ their power as they please and may dispose of these who are under them according to their own humour and will without controulment or opposition for this was Pilates reckoning here Albeit in his conscience he had absolved Christ as innocent and therefore would have had him released as one whom he might not wrong yet when his pride is aloft he thinks he may do what he pleaseth knowest thou not that I have power to crucifie thee and have power to release thee 4. Men in their proud fits care not what snare they run upon nor what inconvenience they follow so their pride get a vent and they get leave to insult and boast for Pilate in this proud boasting doth not consider nor regard that his own confession that he had power to release Christ did condemne him if he did not release him but he must speak out his proud thoughts whatever be the consequents 5. Proud and insolent boasting of men â—ill not finde Christ silent but whatever else it be that he seem to take no notice of he will be sure to appear against pride
not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as
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 Verse 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life 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 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 Verse 15. The woman saith unto him Sir give me this water that I thirst not nor come hither to draw The woman in her reply expresseth a desire to have this water for her own ends Whence learn 1. The bars of
nor obscure in Scripture language whereby one thing is said to be another though distinct in their nature and kinde And that without any transmutation of the one into the other or annihilation of either But because of some mystical representation and signification or because of similitude of properties and effects Therefore doth Christ say here I am the Vine accounting that expression nothing obscure to his rude disciples although he and a vine were very different things only because it did resemble him in some respects 2 Spiritual minds may and ought to profiâ— much by the observation of common things and by improving of them to spiritual use and advantage Therefore doth Christ use these borrowed termes to teach them whenever they observed vines which were plentiful in that countrey to be put in minde thereby of somewhat in Christ And to this scope do his other parables taken from common things tend 3. Christ in his offices and relations to his people doth most fitly resemble a vine as being but small and weak in outward appearance in the state of his humiliation as vines are especially in winter As being planted in the fat soile of the love life and favour of the Father the fulnesse of the Godhead and the Spirit without measure that he may have influence in abundance for all his members As vines are planted in a fruitful soile Isa 5.2 as spending himself in fruitfulnesse to his people as vines are only useful for fruit-bearing as yielding refreshful and sweet fruit to cheer up the hearts of his people as the vine doth for the use of man Psal 104.15 as submitting to be trod in the wine presse of Gods anger that thereby fruit might redound to his people as the fruit of the vine is pressed that it may be drink unto men and as being the root in which all his members must subsist and the fountain of all their spiritual life and furniture as the vine is to all its branches For these among other causes doth Christ resemble himself unto a vine in Scripture And here especially for the last cause I am the Vine 4. What Christ is unto his people that he truly and really is whatever they look to beside for spiritual support and influence will but deceive them And whatever excellencie there be in good and necessarie things for the use of man it is all but a shadow of that perfection which is in him for the good of his people and what they are in their kinde weakly that he is in a more excellent way in his kinde Therefore saith he I am the true Vine not that he really is a vine or that a vine is not true in its own kinde but that he and he only is that fountain of grace and life unto his people which is pointed at under this similitude and that in his fulnesse in this kinde he far outstrips the excellencie of the vine in its kinde 5. As Christ in his relations to his people resembles the vine so the Father in this matter resembleth an husbandman As being the planter of this vine and appointer of Christ to be the Head of the Elect and endowing him with sufficiencie and fulnesse for that effect As being also the engraffer of the branches in the stock by bringing the Elect to Christ and giving them faith whereby they are united to him And As testifying his love and delight in this new plantation by caring for it visiting supporting protecting pruning and purging it that it may be fruitful for these causes saith he also my Father is the husbandman By which we are taught that both the Father and the Son do concurre in procuring and promoving the prosperity of beleevers Verse 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The second branch of this general doctrine points out the Fathers various and answerable dispensations as Husbandman toward professours and branches of this vine according as by their fruitfulnesse or unfruitfulnesse they declare themselves to be true or counterfeit branches and to be really or in shew only engraffed in Christ Taking away such as are unfruitful and purging the fruitful that they may abound in fruit Whence learn 1. The condition of Professours is most fitly resembled to branches of a vine as having no subsistence nor sap of themselves but in Christ more then branches have without a vine-stock and as being obliged to have as strict and near conjunction with him as branches have with the tree Which they will have if they be really engraffed in him For these causes doth he call them branches here 2. Professours are not all of one sort nor are they all in Christ after one way and manner some being only in him by external and visible communion as being in the visible Church and externally covenanting and professing relation to him others being also in him by faith as having spiritual inward communion with his person for so is here expressed that there are branches in him who bear not fruit and branches that bear fruit 3. The true touch-stone whereby to discerne one sort of branches from another is not their leaves or profession but their fruit for here the character of the one is every branch in me that beareth not fruit and of the other every branch that beareth fruit And in this they fitly resemble vine-branches which are uselesse if they be not fruitful Ezek. 15.2 c 4. External and fruitless branches will at last be taken away by the discovery of their hypocrisie and unsoundnesse and that they have no interest in him sometime also by their just seclusion from Church society and at last by their final separation from Christ for every branch in me that beareth not fruit he taketh away as the Husbandman taketh away uselesse branches from the vine See v. 6. 5. There is no branch so fruitful but it hath many imperfections and wants for even every branch that beareth fruit needeth to be purged and to bring forth more fruit 6. One particular imperfection in fruitful branches is that they have many luxuriant superfluities growing up with their fruit which hinder the increase thereof Not only a remainder of corruption but much corruption growing up with their grace especially when they are in a flourishing condition without exercise Therefore do they need to be purged as vine-dressers do with luxuriant branches in vines which grow up with their fruit 7. Whatever be the imperfections of these who hold inward communion with Christ yet they shall not be taken away nor separate from him but their imperfections and frailties shall endear them to the Lords care for such branches shall not be taken away but purged 8. It is a rich blessing and reward of fruitfulnesse in the godlies account to be blessed with more fruitfulnesse for this is a promise to them it shall bring forth more fruit 9. However the Lords
some Joh. 12.42 But further it teacheth That truth must be preached as men have a calling where there are many disadvantages and strange humours of people to encounter And That faithful Ministers must not alwayes expect such auditories as they would desire for tractablenesse and subjection for Christ the Prince of Teachers taught in the Synagogue and in the Temple 7 Ministers of the Gospel in their preaching thereof ought to renounce the hidden things of dishonesty Either in conveighing lawful duties in a clandestine base way which is apt to render them suspected Or by their so ordering their way as they may decline contempt or hatred or may compasse some base by-ends for so much doth Christs example teach who in secret said nothing as is before explained See 2 Cor. 4.2 1 Thes 5 2â— 2 Tim. 3.6 From v 21. Learn 1. A mans publike carriage especially if he be one whose carriage is for most part not our and known being examined and found right it is full of hazard and evidenceth great want of Charity to suspect his integrity or his carriage in other things unlesse there be good ground for it Therefore Christ carrying himselfe openly in his doctrine he counts it very informal to judge him as a heretick or seditious person unlesse it could be instructed by his hearers And herein men saile exceedingly by their envy and secret whisperings of which see Prov. 27.4 2 Cor. 12.20 2. A man being by the law of nature obliged to selfe-defence and against selfe-murther ought therefore not to accuse himselfe before a Judge Therefore Christ declineth so to do why askest thou me 3. Whatever liberty men have to decline such witnesses as do professe their malicious and partial disposition and that they will not make conscience of lying so they may condemne the innocent Yet the carriage of Christs followers should be such as they need not decline any witnesses who will declare the truth Therefore Christ appeals indifferently to his hearers be who they will if they would tell what he said Ask them which heard me what I have said unto them 4. It is the duty of hearers to be able to give an account of what they hear as they are called to it for Christ supposeth this of them Behold they know what I said though few of many hearers attain to so much Ver. 22. And when he had thus spoken one of the officers which stood by strook Jesus with the palme of his hand saying answerest thou the high Priest so 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me In these verses is recorded Christs conflict with one of the high Priests officers who smites Christ ignominiously and challengeth him for speaking in such a manner to the high Priest v. 22. The reason whereof is not to be taken from this that Christ appealing to his hearers v. 21. of which sort these officers also had been chap. 7.32 46. he by this practice will clear himselfe of any respect to his doctrine But the cause of it was his respect to the high Priest his Master And he thus dealeth with Christ because he answered not reverently as he conceived and because he carried himselfe so confidently Christ in his answer v. 23. doth taxe this way of procedure urging that if he had spoken wrong the Court was now sitting legally to examine him and he might orderly accuse and bear witnesse and not abuse him and if he had spoken right it was a great injury so to use him especially before a Judicatory From v. 22. Learn 1. Corrupt Masters have ordinarily corrupt servants and as sometime servants may corrupt their Masters so it is as frequent that servants are corrupted by their Masters Prov. 29.12 for here the officers are such as their Master was 2. Mens greatnesse though accompanied with no goodnesse doth ordinarily so dazzle the eyes of others that they think it intolerable any should not doat on them as themselves do were their courses never so evil for that he was the high Priest is enough to make this officer take it ill that Christ did not as he thought give more reverence to him and that although he was unworthy and nothing like that office and was even now persecuting Christ 3. Great ones and their adherents do think their authority contemned if they be not absolutely humoured and get all their will though to the prejudice and quitting of truth for albeit Christ in his answer do only taxe their illegal proceeding and adhereth to truth and the defence thereof in a legal way Yet this officer cannot endure he should thus stand to his point and not yield to the high Priest And therefore with a buffet enquireth answerest thou the high Priest so 4. Christ did endure buffeting and contemptible usage even from enferiour servants giving his check to the nippers to testifie that shame and reproachful usage was our due yea even to be buffeted with Satans Messengers and that such as flee to him have the curse of such a lot removed and it sanctified unto them for to teach and purchase this was our surety stricken with the palm of this officers hand From v. 23. Learn 1. However men may think to drive Christ and his followers from truth and duty by buffeting yet that will not prevail so long as they cannot be convinced that God is against them which would prevail with a conscience that otherwise will not be beaten from truth Therefore Christ being thus abused insists mainly on this if he had spoken evil or well as the thing to be discussed before he could alter his way 2. Albeit Christ require that his people resist not evil yet his meaning is only to binde up their hands from private revenge and not to shut their mouthes from complaining to Authority for here his own practice expounds that precept Matth. 5.39 in that though he will not avenge himself yet he complains of the injurie before their Judicatory and warrants the man not to strike him illegally but to bear witnesse of the evil 3. There is no cause that cometh before men but for the most part it is like to have fairer justice then Christs cause all men being unreasonable and absurd here who have not faith 2 Thess 3.2 for so much doth Christs arguing import where by an argument pinching on all hands he intimates he got foule play whether he had spoken evil or well 4. Christ in his own person hath underlien unreasonable usage that he might expiate our desert hereof and our absurd walking contrary to God and might sanctifie such a lot to his followers and assure them that he having drunk this cup for them will see them righted and get faire play one way or other for so much may we gather for our use from this usage whereof he complains Verse 24. Now Annas had sent him bound unto Caiaphas the High Priest Before that John proceed to the last branch of
to get spiritual advantage thereby also for when the banqueters got wine by this miracle the disciples got more faith also Verse 12. After this he went down into Capernaum he and his mother and his brethren and his disciples and they continued there not many dayes 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 â—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 Verse 13. And the Jewes Passeover was at hand and Jesus went up to Hierusalem 14. And found in the Temple those that sold oxen and sheep and doves and the changers of money sitting 15. And when he had made a scourge of small cords he drove them all out of the Temple and the sheep and the oxen and poured out the changers money and overthrew the Tables 16. And said unto them that sold doves Take these things hence make not my Fathers house an house of merchandise 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 curâ—ant mony to buy sacrifices Now the covetousnesse of the Rulers brought these things 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 Verse 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up 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 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 Verse 18. Then answered the Jewes and said unto him What signe shewest thou unto us seeing that thou doest these things 19. Jesus answered and said unto them Destroy this Temple and in three dayes I will raise it 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