till they get him for in opposition to the disciples practice v 10. it is subjoyned But Mary stood without at the sepulchre Not only might she stay there with lesse hazard then the men but when their irresolution and fear sent them away her affection though over-powered with more unbelief then any of them had keeps her still waiting on and so though her failings were many she gets the first sight of Christ 2. Albeit affectionate Saints may have much causelesse sorrow about Christ yet want whether real or apprehended only which yet is real to the apprehender should be evidenced by some expressions of affection witnessing their respect to what they want for it was in it selfe commendable that she stood weeping for a supposed dead and lost Christ though it was her mistake to think so 3. There may be much affection expressed toward Christ and a sight of him when yet we look the wrong way to finde him for as she wept she stooped down and looked into the sepulchre not only to feed her eyes and sorrow with the sight of the empty sepulchre but also to try if possibly he might be found there though it was found empty before and it may be some stir made by the two Angels of whom v 12. drew her to look what she might yet finde there However as it was commendable that her excessive sorrow did not drive her from the use of such means as she thought most probable So it is certain she sought him where he was not to be found Verse 12. And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen 13. And they say unto her woman why weepest thou She saith unto them Because they have taken away my Lord and I know not where they have laid him The second particular in this Narration is her seeing of two Angels in the sepulchre and their conference with her These appearing in splendent white rayment do question her concerning the cause of her sorrow and she returns an account of her case in the same terms as she had done to the disciples v. 2. Whence learn 1. Such is the Lords respect toward affectionate mourners after Christ as they shall not want needful comfort albeit Angels should be sent with the message for distressed Mary seeth two Angels sent with an useful message to her 2. Their appearing in white served to point out their spotlesse purity who are Gods constant attenders and to hold out what they should aime at who look to dwell with God for ever Heb. 12 14. and what in end they will be Rev. 7.13 3. Their posture sitting the one at the head and the other at the feet where the body of Jesus had layen served not only to confirme that he was not taken away but had indeed risen seeing they appear in and at his grave and so he could not be still dead whom they serve But further it pointed out That it is through Christ alone and by vertue of his death and sufferings that God is reconciled to sinners and they have accesse unto him upon a Mercy-seat for therefore do they fit at the head and feet where the body of Jesus had layen as the Cherubims sate upon either end of the Mercy-seat to evidence what his death and burial had procured unto sinners 4. The case of such as are indeed seeking Christ is so sweet and sure that their heartlesse and dejected sorrow is causelesse even themselves when they are in their right wits being Judges and worthy of reprehension and challenge Therefore are they sent with this commission unto her Woman why weepest thou which is a speech full of comfort intimating that she had no cause to weep yet seasoned with a reproofe that she should weep so heartlessely and her selfe is put to judge when she is in a right frame of the truth and justnesse of this challenge And indeed it is but our low stature who cannot see a far off which is the great cause of our anxiety whereas their question imports that were she elevate as they were to see the truth of the matter she would not be diffidently anxious 5. The want of Christ is matter of sorrow indeed to a lover of him The sorrow and joy of an affectionate Saint are chiefly taken up about the enjoying or wanting of Christ and when he is away either really or to their sense they will not easily be convinced of any excesse in sorrow and anxiety for she justifieth her challenged weeping from this Because they have taken away my Lord as pleading that she could not sorrow enough or too much because of this 6. Unbelief and mistakes once taking place in an affectionate heart are not easily rooted out and do prove real obstructions hindring the minde from adverting to any thing which might cure them for albeit since she first vented this her mistake to Peter and John v. 2. she had met with much which might have cleared her as her repeated sight of the empty grave with Peter and John and her sight of Angels there and her reproofe from them Yet she heeds none of these but persists in her apprehension They have taken away my Lord and I know not where they have laid him 7. Whatever be the mâ—stakes of Saints concerning Christ through ignorance and unbeliefe yet it is a blessed sense of absence of Christ and of the continuance thereof when it causes affection toward him to grow As here it doth in Mary Before he was the Lord now my Lord. Ver. 14. And when she had thus said she turned her selfe back and saw Jesus standing and knew not that it was Jesus 15. Jesus saith unto her Woman why weepest thou whom seekest thou She supposing him to be the Gardiner saith unto him Sir if thou have borne him hence tell me where thou hast laid him and I will take him away The third particular in this narration is Maries meeting with Christ and conferring with him before she knew him She turning about from the Angels seeth Christ but knew him not v. 24. and he enquiring concerning her sorrow and whom she was seeking after She supposing him to be the gardner makes offer that if he had removed his body and would shew her where he had laid it she would carry him away not to trouble him any more v. 15. Whence learn 1. No company will satisfie nor refresh such as love and are seeking Christ when they finde not him nor satisfactory news concerning him among them Therefore albeit Mary enjoy the company of Angels yet since she saw not Christ there and what they said whatever it was in it selfe yet did not satisfie her therefore when she had thus said she turned her selfe back It is not needful to determine whether she did this of her own proper motion or whether some noise of one behind her or some motion of the Angels upon Christs appearing occasioned it But this is
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 Verse 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sinnes For if ye beleeve not that I am he ye shall die in your sinnes 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 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 mâ—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 meeâ—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 Verse 25. Then said they unto him Who art thou And Jesus said unto them Even the same that I said unto you from the beginning 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 Verse 26. I have many things to say and to judge of you but he that sent me is true And I spake unto the world those things which I have heard of him Christ meeting
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 avoâ—ed and malicious enemies in matters of truth or dutie The 〈◊〉 also Christ wâ—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 Verse 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such miracles and there was a division among them 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 if they had an opportunity for heâ—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 impostâ—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
Caesar 6. Such is the malice of Christs enemies that they do not only pursue himselfe and his followers but they do hate and maligne and as they have opportunity accuse all these who are not so cruel as themselves but would shew any favour to him or his people for so do they here accuse Pilate If thou let this man go thou art not Caesars friend Ver. 13. When Pilate therefore heard that saying he brought Jesus forth and sate down in the judgement seat in a place that is called the Pavement but in the Hebrew Gabbatha 14. And it was the preparation of the Passeover and about the sixth houre and he saith unto the Jewes Behold your King 15. But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your King The chief Priests answered We haue no King but Caesar 16. Then delivered he him therefore unto them to be crucified Followeth the second part of the Chapter The first branch whereof in these verses contains the sentence passed by Pilate against Christ Wherein we have to consider 1. What it was that drew Pilate after so much reluctancy and opposition to condescend at last unto it to wit that being affrighted with that accusation against himself v. 12. he dare stand it out no longer but brings forth Christ to the open view and sits down as Judge to cognosce upon the cause in the judgement seat a place getting its name from its being paved and that some what high above the place where spectatours were as the Hebrew or Syriak name signifieth v. 13. 2. The time is marked wherein Pilate is perswaded to proceed in the processe v. 14. In general it is recorded that it was on the day of the preparation wherein the Jewes were to eat the passeover as is cleared on Joh. 13.2 And in particular that it was about the sixth hour of the day Yet Mark. 15.25 it is called the third hour when they crucified him and Matth. 27.45 it was the sixth hour when the darknesse came on after he was crucified For understanding and reconciling whereof it is to be remembred that the Jewes did reckon twelve hours in every day from Sun-rising to Sun-setting John 11.9 And accordingly so many also in the night And albeit these hours were for the most part in equal the hours of the day being shortned in winter and lengthned in summer and contrariwise these of the night Yet at the time of Christs passion being near or at the Aequinox they were equal the Sun-rising about six a clock according to our account Again as they divided the hours of the night in four watches reckoning three houres to a watch of which see Lam. 2.19 Luke 12.38 Exod. 14.24 Matth. 14.25 So they also divided the hours of the day in four quadrants or great hours for ordering the time of their Sacrifices and ordinary prayer which they went about thrice a day Psal 55.17 Dan. 6.10 The first was called the third hour answering to our ninth Matth. 20.3 and was the time of morning prayer and sacrifice in the Temple The second was called the sixth hour Matth. 20.5 answering to our twelfth And this also was an hour of prayer Psal 55.17 Acts 10 9. The third was called the ninth hour Matth. 20.5 Answering to our three afternoone and this was the time of evening prayer and sacrifice Acts 3.1 and 10.3 And the last answering to our sixth at night was called the twelfth being the time of their retirement from labour and beginning of the first night-watch and so they who wrought but one hour are said to be hired at the eleventh hour Matth. 20.6 12. Now these differences among the Evangelists may easily be reconciled thus That the time of his crucifying was when the third or ninth hour was passed and the time interveening betwixt that and the sixth or twelfth hour was begun or possible much of it spent and That this time interveening is sometime named from the third hour already passed and sometime from the sixth or twelfth current which is the cause of the seeming difference So Christ was condemned and nailed to the crosse sometime after the ninth hour according to our account and before the twelfth after which the darknesse followed at or about the sixth hour or some short time after it The difference also may be reconciled by taking in the Roman way of reckoning the hours with that of the Jewes They reckoned as we do from mid-night to mid-day and again from mid-day to mid-night assigning to each of them twelve equal hours And so we may conceive that John reckons the time of Pilates sitting down in the judgement seat to sentence Christ according to the Roman account that it was about our six in the morning and the Jewish first hour of the day and that Matthew and Mark reckon the time after the manner of the Jewes And as it needs not seem strange that John speaking of the action of a Roman do designe the time thereof according to the Roman account So this reckoning leaveth sufficient time for all that is related by any of the Evangelists to have been done betwixt Pilates sitting down in the judgement seat and their crucifying of Christ 3. We have to consider some previous proceedings of Pilate after he is set in judgement before he give out the sentence v. 14 15 Wherein he presents Christ to the Jewes as their King and they refusing him and crying out that he should be crucified he againe urgeth how unmeet it was they should desire him to crucifie their King but they rejecting him and acknowledging Caesar only he proceeds to judgement In all which we are to conceive that Pilate being resolved not to incurre Caesars displeasure wherewith they threatned him is but seeking some shift to satisfie or quiet his own conscience And therefore he will offer him unto them as their King being willing to deliver him if they will accept of him but seeing they who were more concerned then he do reiect him he thinks he is not bound to insist any longer To which other considerations blindfolding him are to added as they are marked by the â—â—st Namely that he washed his hands in testimony of his innocency and laid his blood upon them and they took it on and that he thought he could do no good by struggling but rather occasion a tumult Matth. 27.24 and therefore as natural men will not hazard on a duty unlesse they see some probability of successe far lesse will they hazard where difficulties occurre he thinks it better to let alone then to lose the people and run the hazard of Caesars displeasure 4. Unto all this the sentence it selfe is subjoyned v. 16. that he delivered him to them to be crucified or gave out sentence and delivered him over that it might be executed He delivered him to them or to the Jewes not that they were the executioners for the Souldiers acted that part but in all this
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 tainâ—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 Verse 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his own for he is a lier and the father of it 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 oft-times 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 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 Ver. 45. And because I tell you the truth ye beleeve me not 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 Ver. 46. Which of you convinceth me of sin And if I say the truth why do ye not beleeve me 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