purpose to punish their sinnes as to manifest his own glory And so he would draw them from their curious questions to prepare themselves to be edified by his cure Doctrine 1. Such as God hath a special purpose of love unto may yet be mistaken by his dear children and get harder measure from them then Christ will give them As here the disciples do to this man upon whom Christ had mercy 2. It is a great fault in Christs disciples being tenderly dealt with themselves when they give out hard sentences against others because of their afflictions and do judge of their guilt according to the greatnesse of their afflictions Not considering that it is not dispensations but the Word whereby mens estate and condition must be tried for herein the disciples sailed who being as yet the children of the bride-chamber little acquaint with sorrowes and griefes and being little affected with the poor mans case only desiring to hold up discourse when they see Christ so diligently observe him they would dive into his guilt and provocation whereas no such thing was intended in the stroak Thus also did Jobs friends deal with him 3. Whatever be the Lords forbearance toward sinners yet all the posterity of Adam do bring as much guilt and sinne into the world with them as deserves the saddest of afflictions for their question imports this truth that this mans sinne did deserve that he should be born blind Original sinne brings death even on Infants Rom. 5.12 14. doth deserve eternal damnation and consequently it needs not be thought strange if the Lord pursue it with temporal afflictions 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours except Adam in whom all sinned unlesse they do actually imitate them Yet he may justly afflict children in their bodies and estates which they have from their parents for the sinnes of their parents and so punish their parents in them for this truth is also imported in their question that for his parents sinne he might be born blind 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer but a special respect is to be had to all the occasions and circumstances thereof for finding out the truth for so must we do here in finding out Christs meaning in this speech neither hath this man sinned nor his parents which being nakedly looked on in it selfe would seem to contain an untruth contrary to the tenour of the Scriptures but being compared with the disciples question and what himselfe subjoins the meaning is found to be that God by this affliction is not punishing their sinne 6. Albeit all men be sinners and albeit every sinne deserve both temporal and eternal judgements Yet the Lord doth not alwayes intend the punishing and avenging of sin even when he is correcting such as are sinners but may be intending an higher end for this is the true doctrine and sense of these words Neither hath this man sinned nor yet his parents but that the works of God c. Beside the punishing of sinne and the end after mentioned we finde in Scripture that God doth afflict that he may exercise his Sovereignty and dominion over men and that he may try the saith of his own as was seen in Jobs case And albeit in many cases it will be a great difficulty to attain to this comfort that Christ is not eyeing or pursuing our guilt when we are under sad afflictions Yet we may safely follow this order 1. In all afflictions we should remember that sin is the coal from whence these sparks do flie and so whatever be the Lords end yet we are still to be humbled under the sense of sin as our duty when we are afflicted 2. Albeit the Lord do not pursue any of his own with afflictions as enemies Yet there may be many failings and infirmities which the Lord requires they should be sensible of especially when the rod is on whatever be Gods end in it And in observing this Job came short as Elihu teacheth though he was a reconciled man wronged by his friends Job 36.8 9 10. 3. The Lord may be pointing at sin by afflictions when yet they are pardoned and may send out rods on penitent and pardoned Saints to vindicate his own glory and make them more cautious in time coming So did he deal with David 2 Sam. 12.13 with verse 10 11 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne and some for trial of faith and other graces Yet it is not the Lords minde that his children being corrected for sin should cast away their faith but when they take with their guilt they ought to look on their affliction as a double trial of faith having not onely the affliction but guilt also to wrastle with and therefore they ought to take especial heed to faith 5. Whatever a child of God be commanded to look unto under affliction either of guilt or trial yet they ought still to lift up their eyes above that and to expect that somewhat of God is and will be manifested in their afflictions and that this is his chief end in afflicting for so much doth the Text expressely hold out it is that the works of God should be made manifest And the expectation of this should be the chief exercise of Saints Doctrine 7. Albeit the Lord hath created the world yet his alsufficiencie is such as he can receive nothing from it nor be bettered by it onely it is a Stage whereon he doth experimentally manifest and make known what he is for this is his great end in all his works and particularly in this that the works of God should be made manifest in him 8 In Gods dispensations toward men there are to be observed not one but many purposes and proofs of his attributes and workings for the works not the work of God are to be made manifest in him His Sovereignty appeared in afflicting and his mercy and power in curing him Yea by this so much appeared as proved him to be the Messiah according to the Scriptures Isa 35.5 9. Albeit the Lord do gloriously manifest himself daily in the ordinary works of his Sovereignty power and mercie Yet such is the stupidity of men that this is but little observed unlesse he manifest himselfe in some extraordinary works also Therefore must such an extraordinary disease and cure be that the works of God may be made manifest 10. The Lord will not take advantage of the distresses of his people but onely that he may give them a proof of his love And he doth involve them in infirmities and distresses of purpose that he may let out his glory in doing them good for this man was born blind that the works of God should be made manifest in him And as thus he needeth our infirmities for him to work upon so we may glory in them
but when men have smarted for sinne and have been graciously delivered and tasted of Gods mercy they may yet be tempted and are ready to sinne yet more and need caution to prevent it So much also doth this direction and warning given to the man teach us sinne no more 10. The best preservative against affliction and trouble is not to run every course which flesh and blood may suggest for avoiding it but to beware of sinne which if it hold not off trouble yet may assure us that God doth correct us in love and not in anger so much doth the reason of this direction import Sinne no more least a worse thing come unto thee 11. As all trouble is in it selfe an evil what ever good God may bring out of it and by it So whatever any have lien under God can easily send worse for while he threatens him with a worse thing it imports that other trouble is evill though not all in alike degree and that God could send a worse condition then thirty eight years sicknesse He can adde to outward trouble Lev. 26.18 21 24 28. and to spiritual plagues Matth. 12.45 2 Pet. 2.20 He can send them both together in their extremity Lam. 2.22 and can send eternal punishments in stead of temporal 12. Such as continue in a course of sinning after they have been afflicted and have been delivered and tasted of Gods favour to soul or body do hereby take a way to kindle divine displeasures and increase trouble for so much is held forth here sinne no more least a worse thing come unto thee Which calleth for much jealousie over what good things we seem to have under affliction for much warinesse that we rest not upon outward deliverance and for much abiding in Christ and keeping of grace in exercise From verse 15 16. learn 1. It is the duty and commendable practice in those who have gotten experience of Christs power and pitie to proclaime it for setting forth of his glory and invitation of others to come and partake Therefore the man departed and told the Jews that it was Jesus which had made him whole And this he did out of gratitude toward Christ whom he knew either from himselfe or others about him and to invite the Jewes to make use of Christ if they had any such imployment for him 2. Sound doctrine meets oft times with corrupt hearers who are more enraged thereby and honest minded men following their duty in singlenesse may occasion persecution and yet be blamelesse as having done but their duty and given no just occasion and so are free of what followeth for upon this mans publishing Christ to be the Authour of his cure the persecution ariseth but without any fault in him 3. The rising and spreading of Christs glory is an eye sore to corrupt teachers and people who are thereby discovered to be what indeed they are and their seeming glory obscured And persecution is the ordinary entertainment that Christ manifesting his glory may look for at the hands of such for therefore upon the report did the Jewes persecute Jesus by their reproachful tongues and devising how to take his life either in a tumult or judicially 4. Such is the cruelty of persecutors that if they had their will nothing but the death of those they oppose would satisfie them and such as are persecutors with the tongue and spare not mens names will also be ready to take their lives if opportunity offer and they can get a pretext for it for they sought to slay him upon pretence of the law of Sabbath-breaking Numb 15.32 33 c. And this is marked as their disposition who had spoken contemptibly of him ver 12. and continued to do so still since they could go no further 5. Great cruelty against Christ may be masked with fairest pretexts even of zeale for God and his commands And sufferers are not to expect but that they shall be loaden with calumnies under their sufferings for they sought to slay him because he had done these things on the Sabbath day As persecutors will think shame to publish their malice and the causes of it so this way of procedure maketh persecution most sharp Joh. 16.1 2 3. 6. What ever be the malice desire or endeavours of wicked men yet the life of Christ and his followers is not in their hand but the Lord may make their malice their own plagues and preserve his people while he hath any service for them for though they sought to slay him yet all their endeavours at that time tended only to their own trouble Verse 17. But Jesus answered them My Father worketh hitherto and I work In the third part of the Chapter we have Christs Apology for his working this cure on the Sabbath in answer either to their thoughts or to somewhat they expressed to him ver 17. and his prosecution thereof upon the encrease of their rage verse 18 19 c. At other times upon the like occasion we find him making Apology for himselfe or his followers by way of retortion as Matth. 15.1 2 3. Which though it could not justifie an unlawfull act Yet it might stop their mouths who maliciously quarrelled with others and yet were more guilty themselves Sometime by pleading necessity as Luke 6.2 3. and 14.3 4 5. In which case the Sabbath is made for man Mark 2.27 and Christ commends his love that when he gets a distressed sinner even on the Sabbath day he will not delay their help till morrow Sometime by pleading that works of piety and charity do not violate the Sabbath Matth. 12.5 7. Luk. 6.9 But here Christ justifieth himselfe from a more sublime reason that he may take occasion to set out the glory of his Godhead And whereas the weight of their challenge was grounded on the fourth command wherein God had not only commanded us to rest on the Sabbath but had by his own example in resting from all his works on that day pressed it Therefore Christ removeth the mistake shewing that the Father ever since the creation hath continued working without any intermission and this without any violation of the Sabbath and that himselfe as he is one in essence with the Father so he is undivided in working from him the Fathers work and his being one And therefore his working on the Sabbath could not be chalenged and he being God might command the man to carry his bed when he pleased and when it contributed to set forth his glory Whence learn Albeit the Lord after the creation of all things in six dayes did cease from the creating of new kindes of creatures Gen. 2.2 Yet he is still without intermission even on the Sabbath working by preserving and upholding all the creatures he hath made without which they could not subsist a moment and by governing and over-ruling of all things how small contingent or casual soever they be for my Father worketh hitherto which speech doth not exclude the time following but
wrought such a wonder as this Luke 5.5 6. so here again after his resurrection and now they were not able to draw it for the multitude of fishes 5 Christ is not only a God near hand but a God a far off also and can do as much for his people at a distance as when he is nearer hand them for Luke 5. he wrought the like miracle when he was with them now he works this when he is upon the shore and they in the ship 6. Christ did afford this miraculous successe beyond any thing they not only met with but could expect in their ordinary diligence Not to give his people any ground of expecting constantly such allowances in outward things but as to confirme by this as by other proofes that he is true God and to perswade them that his allowances and workings are liberal like himselfe So also to teach his people by this and the like instances that he could wonderfully provide outward things for them if it were for their good As here the Disciples finde they were not able to draw it for the multitude of fishes And this should teach beleevers to rest contented with the ordinary allowances which their wise and al-sufficient Lord carveth out unto them 7. As Christ will not alwaies keep himselfe as a stranger but will be known to his people So he takes pleasure to make himselfe known unto his people by a good turn done for them for at last he makes himselfe known and it is by this miraculous allowance compared with the like miracle Luk. 5. that John knew him 8. Christs working will speak for it selfe and a right discerner will know him by his working though he should never speak one word to tell what he is for Therefore that disciple said it is the Lord though he had not told so much 9. Love to Christ and feeding on the sense of his love will help a Disciple to discern and know him as soon as any for it is that disciple whom Jesus loved who first knew it is the Lord. 10. What ever singular excellency there be in any disciples it floweth not from any thing in themselves but from Christs love to them for it was because he was that disciple whom Jesus loved that it is given him to love and know the Lord. 11. Such as are dignified with any ability to discern Christ ought to be communicative thereof for the good of others for that disciple said unto Peter it is the Lord. Ver. 7. Now when Simon Peter heard that it was the Lord he girt his fishers coat unto him for he was naked and did cast himselfe into the Sea 8. And the other disciples came in a little ship for they were not far from land but as it were two hundred cubits dragging the net with fishes In the fourth branch of this Narration some particular effects and consequents following upon this manifestation of Christ before his conference with Peter are recorded to v. 14. together with Johns account of the number and order of this manifestation v. 14. The first effect of Christs manifestation is their coming to land to him after they knew it was he Peter waiting for nothing but that he come not naked doth cast himselfe into the sea to come to Christ v. 7. The rest come so fast as they can without neglecting the benefit conferred upon them by Christ Therefore they make hast to come in a little ship which it seems stood beside the other seeing it would come sooner then the greater vessel and do drag the net with fishes after them v. 8. As for Peters coming we are not to conceive that he came walking miraculously on the sea for we are not to multiply miracles needlesly Nor yet that he could wade seeing they were at some distance from the shore and the sea so deep as to carry a ship with all those men and their fishing instruments But that he cast himself into the Sea to come swimming Doctrine 1. A sight of Christ is inviting and alluring and will make these who know him come to him As here they all come when they know him 2. In the Church of Christ and even among Disciples and Apostles there is great variety of tempers and dispositions and endowments Every one hath not alike perfectione in the same degree nor is it to be expected that all will be alike though all may be sincere and approved for here John is most eminent in discerning Christ Peter is most forward in zeal and yet all do willingly come to Christ 3. One Disciple may outstrip another in expressions of forwardnesse and zeal who yet cometh not behinde him either in knowledge or solide love for here John is eminent in knowledge and was a true lover of Christ and yet Peter outstrips him in this expression of affection which flowed partly from his natural disposition and partly from the sense of his late fall 4. The shortest cut will seem far about if a nearer could be had to a soul filled with zeal and desire to be at Christ for so did appear in Peter who could not stay on a ship though he could come but little sooner by swimming 5. Zeal will make a man when he seeth Christ forget and quit all to be at him for Peter waits not upon the draught of fishes but when he heard that it was the Lord he girt his fishers coat to him for he was naked and did cast himselfe into the sea He only stayed that he might not come naked and girt his coat to him that it might not hinder him nor he lose it in swimming 6. To swim through deep seas if it were of blood to be at Christ is a sweet way to a zealous man if it should bring him a moment sooner then another mean for therefore did Peter willingly cast himselfe into the sea 7. Affection unto Christ doth not warrant men needlesly to cast away his benefits or neglect his bountiful providence in outward things providing they omit no diligence to come to Christ for so much doth the practice of the rest of the Disciples teach who indeed came but dragging the net with the fishes And this their carriage is justified both by Christs command v. 10. and Peters own practice v. 11. and albeit both he be commendable in his way and they in theirs and yet in some circumstances they are contrary to other Yet these may be very consistent if we mark these particulars 1. Christ doth approve of all who sincerely endeavour to come to him and who lay no impediments in their own way nor follow their lawfull employments for a by-end albeit all be not alike speedy and forward for both are approved that they come and they also though they come not so soon as Peter because they make no wilfâ—ll delay but take a little ship that they might come the sooner seeing they might hazard in it being not far from land c. And their aime in bringing the net with
the visible Church and professors are either idle or out of their way and in their greatest throng are but labouring in the very sire for vanity If we look upon the most part of those we will finde that being ignorant of their true good or not giving credit to what is revealed in the Word concerning it they do spend their strength in seeking after any good yea or any shew of it that hereby they may deceive and full themselves asleep and take the best course they can to skin over these wounds grievances and discontents which do attend miserable and fallen man the perfect cure whereof is onely to be found in Jesus Christ And that by seeking more then is to be expected in and from the creature they do not onely misse of their aime but deprive themselves of that good they might finde in the right use of the good creatures of God all the dayes of their life But it may further be regrated that the abuse of this mercy is more universal then that onely such should be charged with it Sad experience doth testifie how truly the Apostle did give warning that in the last dayes vilest abominations should mask themselves under a forme of godlinesse denying the power thereof 2 Tim. 3.1 2 3 4 5. and since the profession of Religion hath been in any reputation among us how frequently do we find men make use of a pretence of piety to render their vilest errors plausible Yea to carry on their selfish and carnal designes Whence it is come to passe that innocent and lovely holinesse suffers for their sake and the Name of God is blasphemed and holinesse so generally stumbled at through them Beside If we look upon those who fear God indeed How sadly may it be lamented that they are idle and turned off from their great work to needlesse diversions and distractions And among those who are most busie How few are to be found who follow a right method in their walking Many do covet more after what is adorning then after what is saving Some do earnestly desire after satisfaction to their sense in the wayes of God without acquainting themselves with the solid way of living by faith Some do habituate themselves to a trade of discouragements under which after they have wrestled awhile with anxieties and bitternesse they fall faster asleep in security then if they had a Delilah in their bosome And generally That Summary description of a Gospel way held out by the Apostle Phil. 3.3 is but the practice of very few Men do not worship God in the Spirit because they learn not to rejoyce in Christ Jesus and this they study not because they are not put from all confidence in the flesh or in any thing beside Christ And if they would begin at having no confidence in the flesh and look upon their being emptied of all things as a â—all not onely to close with but to rejoyce in Christ and his imputed righteousnesse they would finde vertue flowing from him daily to enable them to worship God in a lively and spiritual way and to order their conversation as becometh the Gospel As these considerations serve exceedingly to commend the patience and long-suffering of God who hath not removed his Candlestick from us notwithstanding our not walking in the light and our abuse of corrections which have been sent to chasten us for not entertaining the offer of salvation and to quicken us in our Christian course And as they ought to excite all in their stations to mourn before the Lord and to stand in the gap to make up the breach and Ministers in particular to be instant in season and out of season if so be there may yet be a returning to him who smiteth and we may become an afflicted and poor people trusting in the name of the Lord and he may delight in us and call us Hephzi-bah and our Land Beulah So it also hath prevailed with me to contribute my mite in this publick way beside my ordinary weak travels in my charge and to make offer of this Exposition on that rich Treasure of the Gospel written by John A subject though handled by me briefly and in much weaknesse full of the substance and marrow of Religion tending as John himself giveth an account of his scope in it Chap 20. 31 to point out Christ the true remedy for sinne in his person and offices and to direct us how to attaine salvation through faith in him Which being to come to publick view I have made bold to present it to the world under your Honourable Names and to joyne you together in this Dedication whom God hath conjoyned in the strict bond of nature which is daily confirmed by that mutual respect tendernesse and affection which You bear one toward the other It is not much my way and I know Your Honours do not expect it that I should stuffe this Application with large commendations of You or with acknowledgments of your respects to my self and Your kindnesses towards others of my Relations My great scope in it is As to encourage You in the good way wherein both Your Honours are engaged in Your several measures So to excite and engage You yet more to emprove Your eminency as You are or may be capable of this service for the advancement of Christs interests in this back-sliding and degenerate time Not that Christ needeth any such help who by weak things can confound the mighty and by things that are not bring to naught things that are But that it is Your own true honour and interest not to be among those Nobles of Tekoa who put not their necks to the work of the Lord but to subject Your selves unto him and lay out Your selves in Your stations for promoving his Kingdome and the advancement of piety and the work of the Gospel As for your Honour my Lady Weems all the lovers of Christ in Scotland do with thankfulnesse remember their obligations to Your late Father The Right Honourable Earle of Rothes of precious memory whom the Lord raised up to be a prime Instrument in the late Reformation and who spent himself till his last breath in that publick service And those who know Your Ladiship best will bear witnesse that you have endeavoured in your Sphere to trace his steps not onely in Your private and secret practice but in your open countenancing and encouraging of godlinesse and honest Ministers of the Gospel at all occasions Wherein I trust You shall be helped to persevere and abound unto the end Your Honour hath received many favours from the Lord particularly that he hath made you a joyful Mother of children who are the Lord continuing their life for which I pray to succeed in several Honourable families of the Land beside those of them who are or may be placed in other families by marriage Which I doubt not You look upon as a strong obligation to lay forth Your self that they may prove friends to
much at the last day as shall adde to their torment in hell for he that believeth not the Son shall not see life 6. Unbelievers are not only secluded from heaven but are under wrath which is sad and inâ—upportable as being the wrath of God this wrath under which the unbeliever is by nature by reason of the sentence of the Law resteth upon him in the state of infidelity till he hath filled up his measure and be ripened for hell and then he lieth eternally under wrath for he shall not see life but the wrath of God abideth on him and by all these considerations would John presse his heaters to flee from the danger by beleeving CHAP. IV. IN this Chapter we have First Christs removal from Judea into Galilee to v. 4. Next what occurred by the way at Sychar to v. 43. Lastly his entertainment and what he did in Galilee to the end Verse 1. WHen therefore the Lord knew how the Pharisees had heard that Jesus made and baptized moe disciples then John 2. Though Jesus himselfe baptized not but his disciples 3. He left Judea and departed again into Galilee The occasion of Christs removal was that the Pharisees began to take notice of his gathering baptizing moe disciples then ever John did though indeed he baptized none but by his disciples and Christ knowing of this and what they were hatching upon it did decline their fury and went again into Galilee where he had been before chap. 1 2. Whence learn 1. The messengers of the Gospel getting successe may look to meet with envie and malice from Satan and his instruments and especially from corrupt Church-men for the Pharisees heard how Jesus made and baptized disciples they heard it with an hostile minde and with a purpose to do him hurt which therefore made Christ to withdraw 2. The more that men studie to bear down truth and the work of the Gospel the Lord can make it to flourish the more and though one instrument be laid aside yet he can raise up another in whose hands it will prosper yet more for they who bear down the work in Johns hand who as some think was now in prison finde it rising more in Christs he made and baptized moe disciples then John which seemeth to relate to that chap. 3.26 3. As it is an evidence of a wicked disposition to have hatred against Christ and his Ministry upon the very report of it so it is a judgement on these who will not themselves come to hear and see that his way and his servants be so represented to them by others as may stir up their corruptions and set them on edge to persecute for the Pharisees but heard all this that set them on edge and that as appeareth by no friends to Christ 4. Albeit the people of God may be in a very secure condition when persecution cometh and God may send persecution of purpose to stir them up yet persecution is an evidence of so much fruit and successe of a Ministry as is Satans eye-sore for here persecution is raised against Christ in Judea because he made and baptized moe disciples then John 5. Christ observeth and knoweth how every one is affected and be mens machinations what they will yet none will steal a dint on him but he will know their projects before-hand to avoid them if he please for the Lord knew how the Pharisees heard these things as he might easily do by his Omniscience 6. Christs disrespect from men diminisheth nothing of his true excellency and worth nor ought it to obscure it in his peoples hearts for when the Jewes are about this John calleth him the Lord which is a name of majesty and dominion 7. The preaching of the Gospel is the great and principal work of the Ministry whereof administration of Sacraments is an accessory and Christ would not have men to judge of the efficacie of Baptisme as depending on the Minister and would have all to put a difference betwixt the outward seale which any instrument authorized thereto may administrate and the thing signified for which he alone must be depended upon for these reasons and to teach this it was that Jesus himself baptized not but his disciples which is added by way of correction to the report he betook himselfe to preaching as the great work 1 Cor. 1.17 He taught his followers to look on baptisme administrated by his disciples in his Name to be as sufficient as if he had administrated it himself and by baptizing none at all he kept that distance clear betwixt the Ministers and his part in that Ordinance 8. It is lawful for Ministers to withdraw themselvs from the plots of persecutors when their calling is cleared so to do by the general rules of the Word relating to such a case and practice for upon this ground Christ left Judea and departed again into Galilee a more obscure place and more remote from the Pharisees power 9. No pretence of confidence ought to slacken mens diligence in the use of lawful means for their own preservation for albeit Christ knew his houre was not yet come yet he used means and withdrew 10. Albeit Christ might either have prevented or repressed his enemies fury by his Omnipotencie yet he choosed rather to let it break forth and used this mean of his own preservation that he might fight with the weapons of his weak followers and in his own person sanctifie these means of retiring and sleeing in hard times unto them therefore he who might have stayed in Judea and driven the Pharisees out chooseth rather to leave Judea and depart into Galilee Verse 4. And he must needs go thorow Samaria 5. Then cometh he to a City of Samaria which is called Sychar near to the parcel of ground that Jacob gave to his son Joseph 6. Now Jacobs well was there Jesus therefore being wearied with his journey sate thus on the well and it was about the sixth houre In the second part of the chapter John recordeth what was Christs carriage and successe in his way to Galilee in bringing in some first-fruits of the Gentiles and of these without the Jewish Church and first he recordeth his conference with the woman of Samaria in his disciples absence to v. 27. Next their returne her going to the City to bring out the people and his conference with the disciples in her absence to v. 39. Thirdly the conversion of some more of that city to v. 43. Unto this conference with the woman some occasions are permitted As 1. That his streight way from Judea to Galilee lay through not the City but the Countrey of Samaria and therefore he came there v. 4. 2. That coming unto Sychar a City of the territory of Samaria where Jacobs Well was he was so wearied with his journey and the heat at noon which was their sixth houre that he rested upon or beside the Well while his disciples provided meat v. 5 6. and so Providence set the tryst
with her who was coming This Sychar is the same with that place of Jacobs abode Gen. 33.18 19. called there Shechem and this description of it here mentioned relates to that Gen. 48.22 the interpretation whereof I remit to its proper place Doct. 1. When persecutors have done their worst neither Christ nor his followers will want work or successe so long as the Lord pleaseth for Christ driven from Judea findes both in Samaria 2. As persecution and exile should not put Christs servants from minding their calling and as they should employ the very time of their journey in seeking to do good so a very short time through Gods blessing may produce great effects for so doth Christs practice and successe while he is on his journey teach us 3. In every step of mens way they should study to have a clear calling especially for doing those things whereat others are apt to stumble and take offence therefore Christ however his love put a necessity upon him to visit these wandring sheep and he did not stand to go to an hateful place to seek them yet being the Minister of Circumcision Rom. 15.8 and having forbidden his disciples to go to the Samaritanes Matth. 10.5 he will have his journey thither freed of obloquie by the necessity of his going that way from Judea to Galilee be must needs go through Samaria as being his streight way as appeareth Luke 9.51 52. and 17.11 and is clear to them who know the scituation of that countrey 4. A lawful and necessary calling maketh converse lawful with those with whom otherwise it were not justifiable for therefore he went through Samaria and that warrantably since it was the streight way to Galilee 5. Piety and faith in God have a sweet savour and smell above any excellencie that men can hunt after beside therefore is this place so eminent even in Christs time by reason of Jacobs abode who worshipped God there Gen. 33.9 20. And because of his faith in giving that land to his children when they were sojourners in Egypt 6. Christ took on not only our nature but the common infirmities thereof and he is to be as seriously eyed as emptied in his humanity as in the glory of his Godhead for the comfort of sensible sinners who come to such an High Priest therefore it is recorded that he was wearied with his journey ere half the day was spent and that through wearinesse he sate thus on or beside the Well that is even as the seat offered or as wearied men use to sit Verse 7. There cometh a woman of Samaria to draw water Jesus saith unto her Give me to drink 8. For his disciples were gone away unto the City to buy meat 9. Then saith the woman of Samaria unto him How is it that thou being a Jew askest drink of me which am a woman of Samaria For the Jewes have no dealing with the Samaritanes The third and nearest occasion of this conference is that while he was sitting there a woman of Samaria originally of that countrey it seems of the town of Sychar cometh to draw water upon which followeth the conference wherein he leads her from one thing to another till she come to know him to be the Messiah It may be summed up in this order 1. Christ seeking a drink in his disciples absence v. 7 8. gets a tart answer v. 9. 2. He discovering how much she mistook him and that he had better water to give her then she would offer him v. 10 she reasons against this his offer v. 11 12. 3. Christ pointing out yet further the excellencie of what he offered v. 13 14. doth beget but a natural desire in her after it v. 15. 4. Christ not prevailing by his offers doth discover her misery to her and that he knew her lewdnesse v. 16 17 18. 5. The woman upon this taking him to be a Prophet v. 19. propounded the controversie betwixt the Jewes and the Samaritanes concerning the place of publick worship v. 20. and gets a full resolution to it v. 21 22 23 24. 6. The woman upon this discourse bringing to remembrance the Messiah who was to come is brought to know that Christ was he v. 25 26. In the first discourse betwixt them in these verses Christ seeking drink both to quench his thirst and that thereby he might take occasion to conferre with her she casts up the dissensions betwixt the Samaritanes and Jewes tartly checking him that in his need he would now make use of her Here John inserts that the disciples who it seems were not so many as afterward were gone to buy provision as a reason why she found Christ alone and why he employed her and not them to get drink As for this great distance betwixt the Jewes and the Samaritanes it began first at the defection of the ten tribes from 〈◊〉 Temple at Hierusalem and from the 〈…〉 Daviâ— and did encrease partly when 〈…〉 Nâ—â—â—â—s with some few Israelites did posâ—eâ—â—â— that land which had been given to Israel the brethren of the Jewes and did invent a mungrel way of Religion 2 Kings 17. partly by reason of many injuries done to the Jewes by these Samaritanes who however they boasted to be descended of Jacoh when the Jewes were in any good condition as appeareth in part from v. 12. yet they were their bitter enemies in their adversity as appeareth from Ezra Nehemiah and the histories of those times And chiefly this difference was heightened when the Samaritanes with some Apostate Jewes built a Temple in Mount Gerizim in opposition to that at Jerusalem and so that countrey became a shelter of all Apostate Jewes Doct. 1. Providence may be intending much mercy to those who are unworthy of it and are little minding it for this woman of Samaria who was a vile woman v. 18. cometh to draw water and mindeth no other thing and yet Providence made her to tryst with the Saviour of sinners and with him when he was actually under the feeling of our infirmities being weary and thirsty and so a meet Lord to deal with such an insensible woman 2. It is no strange thing to see Christ and his followers much straitened in outward things to see them need a drink of water and have scarce any willing to supply them and to have their dinner to seek at dinner time for this hath our humbled Lord sanctified to his followers in his own person and by this his waâ—t he hath recovered their right to outward benefits which was forfeited in Adam 3. Albeit Christ humbled himself and became poor that through his poverty we might become rich yet hath he also left an example to his meanest followers of studying an honest way of living and providing for their subsistence and not by scandalous beggery or being burdensome for he sent his disciples to buy meat 4. There may be somewhat betwixt Christ and those he will do good unto that it were not meet that even disciples should know of it
a Prophet 2. The Prophets or Messengers carrying the Word of God should have honour and a due estimation of the dignity of their calling and gifts testified by reverence to their persons obedience to their doctrine and honourable maintenance for so much doth the proverb import that a Prophet should have honour and honour includeth all those Their being spiritual parents Rulers and Christs Ambassadors calleth for this 3. It is an usual and ordinary fault that the servants of God are most disrespected among their own for such is mens naughâ—inesse by nature that things that come from a farre like them best and that acquaintance with mens persons parents c. breeds contempt Therefore Christ met with this and testified it as ordinarily true that a Prophet hath no honour in his own countrey See Luke 4.22 29. 4. Since Christs doctrine cannot be in request where the Messengers carrying the same are not in estimation Therefore such as ingrately contemne Ministers are justly deprived of the benefit of the Ministry Therefore is this set downe as a reason why he went not to or staid not in Nazareth but went to Cana. 5. It is the duty of the servants of God to arme and guard themselves against contempt and disrespect that it stumble them not especially after they have enjoyed better times therefore not onely doth Christ resolve on it but testified concerning it when he came to Galilee that his disciples who had seen him better esteemed of among the Samaritans might not mistake From verse 45. Learn 1. Distance of place and necessity of pains should not hinder men from frequenting of Ordinances and it is commendable where it is so for the Galileans also went unto the feast Their great pains may condemne them that are lazie and yet have fewer difficulties 2. Albeit Christ get no respect nor welcome in one place yet he will get it elsewhere and those who have observed his dealing best will respect him most for the Galileans received him having seen all that he did at Jerusalem c. 3. Every work of Christ whereof we see not present successe is not therefore lost but may have rich fruit ready to appear in due time for the fruits of Christs miracles at Jerusalem which chap. 2.23 are marked onely in general to have produced some sort of faith appear more clearly in Galilee 4. Albeit fairest shews of good founded onely on the sight of Christs works will prove but unsound yet in so far are Christs miracles rightly made use of as they tend either to confirme doctrine or induce men to receive and hear it and to welcome the Messengeâ—s thereof for that end for so was it here they received him or made his person welcome and admitted him as a Teacher among them having seene all the things that he did c. Verse 46. So Jesus came again into Cana of Galilee where he made the water wine And there was a certain noble man whose son was sick at Capernaum 47. When he heard that Jesus was come out of Judea into Galilee he went unto him and besought him that he would come down and heal his son for he was at the point of death Followeth the miracle upon the sonne of a Noble man unto which is premitted some antecedents and occasions as namely in these verses the place where it was wrought the person on whom a Noble man or Courtiers sonne and that his Father hearing of Christs coming into Galilee goeth unto him entreating for his sonne in his extremity Whence learn 1. Where Christ hath manifested his glory and done good to any there will be need of confirmations and Christ will not be wanting therein but will count it an homely place to come to again where he hath done a good work before Therefore it is marked that he came again to Cana of Galilee where he had made the water wine 2. The grace of God is free and the Lord hath his elect and precious ones even of all ranks for here he gains a certain Nobleman or Courtier belonging as appeareth to Herod to whom Galilee belonged Luke 23.7 and it may be was that Chuza of whom Luke 8.3 3. Mens greatnesse and nobility doth not exempt them or theirs from common calamities and crosses for his son was sick at Capernaum and it maketh the crosse heavier the more they have to give them 4. Many of Gods Elect never come to Christ till they be driven by a crosse and particularly sicknesse of children is one special mean whereby Christ draweth his own to make acquaintance with him for his going to Christ upon this occasion imports not onely that it was his duty thus to respect his child but that Christ took occasion of this distemper to draw him in to himself 5. Many who come to Christ in trouble do not give him that glory by faith that they ought but are ready to limit him to a certain way of working beyond which their faith can see no probability of help for albeit he conceived Christ could heale his sonne yet he ties his vertue to his bodily presence he besought that he would come down and heale his sonne 6. As great and pressing need should stir us up to do our duty so it is an argument meet to prevaile with Christ by Therefore is it subjoyned for he was at the point of death as the reason of the parents diligence and as the Argument propounded to Christ Verse 48. Then said Jesus unto him Except ye see signes and wonders ye will not beleeve Christ will not at first grant this request and work the miracle but first studies to cure a more dangerous soul-sicknesse in this man and others that nothing but outward miracles did at them or affected them For this was all the mans errand to Christ and it seemes to have been the common temper of these in Galilee who received him verse 45. and of these in Cana verse 46. and therefore he deales first about it And this is another antecedent of the miracle Whence learn 1. It is a dangerous and general disease of men not to affect Christ so much for spiritual benefits as for his outward workings and not to ground their estimation of and confidence in him upon his word but on his works for such was the disease here except ye see signes and wonders ye will not beleeve 2. Albeit it be our fault to be more affected with bodily then spiritual wants and we do come to Christ more for the one then for the other Yet spiritual and soul ills are greatest though lesse felt and require speediest help for so much is imported in Christs method of curing the one before the other whatever need of hast there seemed to be that he should cure his sonne first 2. The more common an ill be it needs the greater hast in curing of it Therefore Christ falls on this with the Nobleman as being the disease not onely proper to him but common to those where he was
It is one great lesson in Christs schoole to learn that the blessing of all enjoyments are in Gods hand and to fall in love with prayer and praise as the mean of drawing out that blessing as it is needed Therefore also John remembers the thanksgiving or blessing especially as the mean of drawing down the blessing on these few loaves 4. Such as are due observers of Christs wonderful works will have high and reverend thoughts of him Therefore John doth on this occasion name him the Lord. Doctrine 9. Such as are but temporaries and hollow-hearted may get through without difficulties where Christs peculiar followers will meet with stormes he having more proofs of love to let out on them and to them for they get through the sea easily where the disciples were tempest beaten From verse 25. Learn 1. Christ may condescend to be found even of hollow hearted men who follow him That so he may witnesse that their perdition is of themselves and that he is willing to to reclaim them And that he may give a publike testimony how willing he is to receive sincere seekers when he is so condescending to such as these for they found him on the other side of the sea to wit at Capernaum as appeareth verse 24. with 59. For albeit Christ landed in the Countrey beside where he wrought some cures as is recorded in the parallel places Matth. 14.34 c. Mark 6.53 c. yet he was entered the City before these men met with him 2. Temporaries may have as much shew and outside as these who are sincere so that none are to be tried thereby but men must distinguish betwixt true piety and familiarity with Christ and a shew or estimation of it for they make a great noise and fair shew when they came to Christ 3. Temporaries may give Christ very fair language and titles it that will suffice him and will not fail so to do it so long as he doth not crosse their idols and designes for their compellation is Rabbi 4. Temporaries also may pretend to very great familiarity with Christ and may think themselves very great in his Court and homely with him So much doth this familiar question about his coming there import They judged that the great work he had done for them had made them of worth before him and great men in his account 5. Whatever be the flourishe and pretences of hollow-hearts or their paines in following Christ yet this doth witnesse their unsoundnesse that they make no right use of him when they have the opportunity but do curiously and idely passe away their time for all they have to say is Rabbi when camest thou hither which seemeth to relate not onely to the time but to the manner also of his coming And albeit it give some hint that they suspected he came in a miraculous way yet they were but curious and idle in propounding the questions as the sequel more fully cleareth Verse 26. Jesus answered them and said Verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eate of the loaves and were filled Followeth the sermon it self preached in the Synagogue of Capernaum verse 59. wherein Christ points out the true bread of life unto them and the excellencie and way of partaking thereof with several other passages upon which several effects and consequents do follow This Doctrine is held out by way of conference because he is oft interrupted by their questions to him or their grudgings and debates among themselves upon which more of the Doctrine is brought forth I shall take up the parts thereof in this order 1. Christ discovers and reproves their corrupt ends in the pains they took verse 26. and directs them to labour and take paines for better and more spirituall food verse 27. 2. They seek direct on how to labour and he points out faith in himself as the way for attaining this spiritual food verse 28 29. 3. They require a signe before they will beleeve in him as a new teacher seeing Moses whose scholars they professe to be had given them Manna in a miraculous way verse 30 31. and Christ upon occasion of this sets out the excellency of the bread offered by him above Manna verse 32 33. 4. They professing a great desire after this bread so commended verse 34. He describes it more plainly to them verse 35. Discovers their hypocrisie in their desires verse 36. And sheweth that his Elect would not deal so with him and should accordingly be well entertained and cared for verse 37. 40. 5. They carp at his doctrine and that he should so commend himself whose base original they suppose they knew verse 41 42. And he cleareth whence their not beleeving in him did flow verse 43. 46. and commends himself to be the object of saving faith and the bread of life verse 47.48 farre more excellent then Manna verse 49 50 51 shewing also in what respect he is this bread even in his flesh or by reason of his incarnation and suffering verse 51. 6. They understanding the last part of his doctrine carnally verse 52. He doth more seriously inculcate the necessity and advantage of eating his flesh or closing with him as God incarnate and crucified commending yet again this food above Manna ver 53 58. Unto which is subjoyned a designation of the place where he preached these things unto them verse 59. 7. Some events and consequents are recorded which followed on this doctrine and conference Namely That many of his disciples do yet carp at this doctrine verse 60. and he reprehends their stumbling verse 61. clears and vindicates his doctrine verse 62 63. and points out the true cause of their mistakes verse 64 65. And that many of them made apostasie and defection from him ver 66. Upon occasion whereof he confirmes his twelve Apostles verse 67 68 69. and warns them of the unsoundnesse of one among themselves verse 70 71. In the first place Christ in this verse discovers them unto themselves shewing that notwithstanding all their pains and insinuations with him yet they were not streight in their ends nor were they so much as affected with his glory shining in that miracle they had seene but it was onely the filling of their own bellies that made them so earnest Whence learn 1. Christ is neither taken not will be deceived with fairest shewes of pains and much respect to him but will see and discover unsoundnesse when yet there is much outward appearance to the contrary Therefore notwithstanding their pains in following him and their insinuations verse 24. he knoweth and without being affected with what they did declareth what they were And his verdict is to be submitted unto 2. Christ is so tender even of hypocrites that he will not abruptly put them away but will deal with them And as their case must be told them before they can know it so he will discover them unto themselves and take
no man hath naturally any liberty or power to receive Christ or come in faith to him But every man by nature whatever his inclination education or moral vertues be hath lost all power to do any spiritual good by Adams fall and remains dead in sinne for no man can come to me saith he to wit of himselfe as is after cleared 4. This natural impotency in man cannot be cured by meer moral swasion or holding out of the offer of Christ in the Gospel But with this there must be a powerful and effectual work of God in changing and renewing of mens nature infusing of the habits of grace and faith quickening them from their deadnesse and exciting of these graces which he infuseth and effectually inclining their heart and minde to embrace Christ and close with him and adhere to him for this is the only remedy of mans impotency that the Father draw him To ascribe unto God no more but moral swasion in this work is to allow him no more hand in good then Satan hath in evil and consequently to ascribe unto man as much praise of doing good as he is reproveable for evil And it ascribes unto man the glory of making himselfe to differ from another who had the same offer with him but would not be perswaded See 1 Cor. 4.7 5. Divine power in curing and recovering of lost men hath not only to do with impotency but with aversenesse with a corrupt will strongly inclined to evil and with corruptions which will resist and oppose him in his working for so much doth this drawing import 6. The powerful grace of God is invincible and will effectuate his purpose over all impediments He will not only bear down the resistance and opposition that corruptions make but he who is Lord of the will will sweetly incline and powerfully allure it and make the man most willing to come to Christ for if none can come except the Father draw him then certainly they whom he draweth do come and so Christs promise subjoyned and the following verse do clear 7. This drawing is ascribed to the Father which hath sent Christ not secluding the rest of the persons seeing every work of God which relateth to the creatures is common to the whole blessed Trinitie and Christ hath an hand in this same work ver 46. with Matth. 11.27 See Joh 12.32 Nor yet is this expression only used to shew that the Father is first in order of working this work as he is first in order of subsistence But it points out further 1. That the father who entred in a Covenant with the Sonne and sent him into the world to obey his will and performe these duties he had voluntarily undertaken is in a special manner obliged by vertue of that paction to bring unto his Sonne the promised seed and reward of his sufferings 2. It serveth to shew that however he be a righteous God and will have justice satisfied for the sinnes committed even by his elect Yet as the Sonne did voluntarily submit to that dispensation to pay the price though he was also the party offended So the Father doth also so love them as he drawes them to Christ that his justice may be satisfied in him and that his love toward them may let forth it selfe in comfortable and sensible effects And this will teach us so to magnifie the tendernesse of the Mediatour as not to entertain wrong thoughts of the Father Doctrine 8. The great misery of these who are not wrought upon to come to Christ is clearly to be seen and read in the warme useage they meet with who embrace him Therefore doth Christ hold out his undertaking for them who are brought to him that he may let these murmurers see their great losse 9. Time will certainly come to an end and all perfection and contentment which men imagine in the things of it will have a period for dayes do at last come to the last day 10. Whatever believers finde in Christ within time yet their eyes are chiefly fixed upon eternity and upon the expectation of settled happinesse there Therefore do they need to have a promise concerning the last day so often repeated unto them 11. Such as are brought to Christ by the Father he will never abandon them till he have raised them up at the last day and presented them blamelesse and compleat before the Father that they may forever be with him for saith he and I will raise him up at the last day Verse 45. It is written in the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me Christ doth confirme his assertion concerning the Fathers drawing from the prophecies of the Old Testament which speak of the dayes of the Gospel Wherein it is foretold that all the Elect and confederates in the Spirit shall be taught of God to embrace Christ offered in the Gospel Isa 54.13 Jer. 31.33 34. Whence he inferreth that every one who is thus taught doth come and embrace him This teaching is not to be understood as secluding a teaching Ministry under the Gospel for the very text includes hearing and learning and this interpretation should not only rub an imputation upon Christ and his Apostles practice who in these very times of the Gospel did preach and appoint a Ministry and ordained Ministers and who did continue teaching and exhorting when yet they acknowledge this promise to be accomplished 1 Joh. 2.20 21 27 28. 1 Thes 4.9 10. but it should strike also against all private mutual edification as well as publick teaching which yet the decriers of a Ministry will not allow Yea they intrude themselves as Preachers that they may cry down Preaching and a Ministry But the meaning is that God in and by the meanâ— should teach them that however means be necessary yet it is not they but the Spirits teaching that prevailes with them and that under the Gospel this teaching should be more general and conspicuous Doctrine 1. It is by the Scriptures that all controversies and debates in matters of Religion must be decided Therefore doth he remit the proofe of his assertion to what is written in the Prophets 2. Not only Christs outward condition and practice but his doctrine are in all things aggreeable to the doctrine and predictions of the Old Testament concerning the Messiah and what should be fulfilled in his wayes Therefore doth he cite the Prophets as foretelling the same things of the dayes of the Messiah which he now asserts And he who was truth it selfe doth condescend to confirme his doctrine thus 3. Gods way of drawing in sinners to Christ as it consists not in bare moral swasion so neither is it a working upon men as insensible stocks or irrational creatures but he deales with them in a rational way and by his efficacious teaching doth cure the blindnesse of their minde and open and encline their hearts for his drawing ver 44.
yet if it had been so they would have made more conscience of it in their own practice And indeed many may pretend the honour of God in somewhat they do who when their other works are seen do give their profession the lie Verse 20. The people answered and said Thou hast a devil who goeth about to kill thee Christ is interrupted in his Apology by the multitude who being ignorant of the Rulers plots which others knew better verse 25. and seeing him get liberty to preach and none molesting him they cry out that he was madde and possessed that should apprehend any such thing Whence learn 1. Albeit persecutors have many on their side to be enemies to Christ yet they are but few of them who are made privy to their plots and cruel projects As here we see the people or multitude ignorant of all this who goeth about to kill thee Many who are on persecutors side are to be pitied and not to be suspected as accessory to all the machinations of their leaders 2. It is great want of charity when men do not onely taxe a particular fact which they suppose to be wrong but do also reflect upon the person who doth it and passe hard censures upon the principles from which it floweth for albeit his apprehension had been false as it was not and men are bound to trust Christs verdict rather then their own sense and reason yet it was hard measure because of this to assert thou hast a devil This was a very frequent designation among them of one that was distracted and erâ—ed dangerously for whereas they could acknowledge Gods fatherly hand in moderate chastisements they looked upon groâ—er distempers as an evidence that a man was delivered over to the Executioners hand Which however it be not still true and is very sad when it is true Yet a Saint may be exercised with a messenger of Satan 2 Cor. 12.7 and yet be in his Fathers hand still Onely it is to be marked that they are affected with what they think to be a visible possession who yet were little troubled with a spiritual possession under which many of them were kept in bondage 3. It is the lot of Chist and his followers to lie buried under the most horrid of calumnies even to be looked on as acted guided and directed by an evil spirit And Christ himself submitted to this that he might sanctifie such a lot to his followers as here we see and frequently elsewhere in the Evangelists Verse 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you Circumcision not because it is of Moses but of the Fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day Christ passeth over this calumny without a reply and goeth on with his discourse Wherein he cleareth the multitude what the quarrel was the Jewes had against him and subjoyneth a second reason for vindication thereof taken from a parallel act approven by themselves The summe is That however they marvelled at his deed yet they had like practices among themselves justified by the Law For Moses did give them a Law received from the fathers that Circumcision should be administred on the eighth day and they did circumcise on the Sabbath day if it fell to be the eighth without any scruple or violation of the Law yea in obedience to the Law And therefore they had no cause to be angry at him because he had healed a man both in soul and body on the Sabbath The parallel here is not so much betwixt the person of Christ and Moses as betwixt the Ordinance enjoyned by Moses and practised by them and Christs deed For clearing whereof Consider 1. The equality or parallel consists in this that as Circumcision was a work of piety as being a Sacrament and Seal of the Covenant So also it was a work of necessity in respect of the precept that the Law of Moses might not be broken And on the same grounds was Christs work to be justified being a work of piety to heal a mans soul and a work of charity and necessity to help a man who had been so long in distresse We need not to insist to enquire why the Lord would have Circumcision precisely on the eighth day whether because he would have the seventh day which Physicians account a critical day over before this painful Sacrament were administred but would have it delayed no longer or upon some other typical reason It sufficeth us that Gods will is a sufficient reason for his command 2. There may also some disparity be found betwixt these two which pleads yet more strongly for Christs practice As 1. In administring of Circumcision there was more pains and labour on the Sabbath then in what he did having with a word made the man whole 2. Circumcision though an Ordinance of God yet was painful and for awhile hurtful to the body He on the contrary healed him who had been long pained 3. Albeit Circumcision was a work of piety because it was a Seal of the righteousnesse which is by saith yet many who received it did not get their hearts circumcised And therefore his deed was much more a work of piety having not onely healed the mans body but his soul also for so the parallel runs and so these words are to be understood I have made a man every whit whole or the whole man whole and so appears in part from his adhering to Christs directions when they are quarreled chap. 5.10 11. Doctrine 1. Christs followers ought to be deaf men to reproaches and to carry themselves modestly when they meet with personal injuries and affronts As here Christ by his practice doth teach who never so much as owned their bitter reflection verse 20. 2. Men who are most wicked and lewd may yet so far delude themselves or seek to deceive others as they cannot look upon some supposed ills but with wonder and astonishment for these vile men did all marvel at this work of Christ pretending to detest it as an horrid prophanation When yet they were nothing affected with their own grosse abuses and violation of the Law 3. It is great injustice and want of charity to stumble at one failing of a man suppose it be real who makes not an habit of it but otherwise is blamelesse Therefore saith he I have done one work and ye all marvel wherein he not onely opposeth his own work to their frequent circumcising on the Sabbath but sheweth that it was a great testimony of his innocency that they could object but that one work to him and that it was great injustice to taxe him so hardly though it had not been right seeing he had no custome of such transgressions 4. The Lord in
entertained by faith the sweet influences thereof will slow forth for the refreshing of themselves and others in their stations and that with much refreshment and life for the rivers of living waters shall flow and that out of his belly which is the seat of delight Job 20.15 As a spring sends forth streames to water the ground about it and as the heart of man sendeth forth life and refreshment to every faculty and member and as a General in an army sends out reserves to reinforce his parties So graces of the the Spirit in beleevers will flow forth into their behaviour and carriage to make their heart be strong to make their tongue to drop what is savoury to make their feet like hindes feet c. and to refresh and gain ground upon others Verse 39. But this spake he of the Spirit which they that beleeve on him should receive For the holy Ghost was not yet given because that Jesus was not yet glorified Here we have Johns commentary upon this last promise who belike not understanding this himselfe as they were ignorant of many things till Christ was risen from the dead doth now take pains to clear others who might be in the like condition He declareth that by this living water is meant the Spirit and graces thereof which beleevers were afterward to receive the giving whereof was suspended till the glorification of Christ the head of beleevers This began in that solemne day Act. 1. and doth continue still throughout all ages of the Church Doctrine 1. As the doctrine of Christ in Scripture doth oft times need to be interpreted because of our shallow capacity So the best Commentary upon Scripture is it selfe and the comparing of one Scripture with another for John by this exposition doth not only expresse his simpathy with these who might possibly be in the same condition that sometime he was but doth point out the safe way of expounding Scripture and sheweth that it doth explain it selfe 2. Whatsoever vertue is in water for cleansing of filth for cooling and refreshing the thirsty and fructifying of barren ground And whatever is promised in Scriptures under the Metaphor of waters is all to be found in a spiritual way in receiving of the Spirit and graces thereof by faith for so is here explained But this he spake of the Spirit c. compare Chap. 4. 10 13 14. Zech. 14.8 3. While he saith beleevers should receive the Spirit and the Spirit was not yet given or was not yet not in respect of his personal subsistence but in respect of the measure of his gifts and graces to be poured out upon beleevers it doth relate partly to the times of the law and teacheth That albeit beleevers under the law did partake of the Spirit in some measure yet all that is nothing in comparison of that measure which is poured out under the Gospel In that respect the holy Ghost was not yet given which may shame them who make not use of their ample allowance but do under the Gospel come far short of many who lived under the Pedagogie of the law Partly it relates to the present condition of the disciples and his followers who were not yet endued with power from on high and therefore were but weak and ignorant in many things And it teacheth That were men even in Christs company yet they will not profit much without the Spirit 4. It pleased our blessed and glorious Lord to abase himselfe by undergoing a state of humiliation till he perfected the work of mans redemption for so is here imported and in this respect the Lord of glory was not yet glorified but continued under the vail of his state of humiliation 5. The pouring out of the Spirit in ample measure as in the wisdome of God reserved till the glorification of Christ as Mediatour that so the proportion might be kept betwixt the head and the members for the holy Ghost was not yet given to beleevers because that Christ was not yet glorified And as our blessed Lord did once abase himselfe so far as beleevers must be kept back from their allowance till he who was a worme and not a man be glorified So we may expect that he will not rest till we come up to share with him now that he is exalted And we should be content to stoop and share with him in the sad sufferings of his cause and interests expecting that when he exalts himselfe in it he will respect the desolate Psal 102.16 17. And we having now to do with an exalted Lord should expect much from him Psal 68.18 Act. 2.23 and 5.31 6. While as under this promise is comprehended all that pouring out of the Spirit which followed upon the glorification of Christ and these gifts in the primitive times among the rest as a peculiar instance The meaning is not to put the saving graces of the Spirit conferred upon beleevers in the same rank with these extraordinary gifts that were conferred upon some temporary beleevers then Nor yet is it the meaning that beleevers now should expect the same fruits of the Spirit for kinde that were conferred on some beleevers then But it tends to shew That the saving graces of the Spirit are as excellent and more then many gifts that had a greater lustre and the promise is richly fulfilled when men get these albeit they want the other That albeit all beleevers do not work the like visible wonders with the Apostles yet by the receiving of the Spirit as great wonders are wrought upon themselves in a spiritual way for thereby the dead are quickened the deafe made to heare the blinde to see the lame to leap the withered made fresh and they get new tongues to speak the language of Canaan which they understood not before And That their way of carriage and deportment who received the holy Ghost in these primitive times should be a pattern to all these who would prove that they do now partake of the Spirit Ver. 40. Many of the people therefore when they heard this saying said Of a truth this is the Prophet 41. Others said This is the Christ But some said Shall Christ come out of Galilee 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the towne of Bethlehem where David was 43. So there was a division among the people because of him 44 And some of them would have taken him but no man laid hands on him In these verses we have the effects of this Sermon among the hearers some are so affected with it that they acknowledge him to be that great Prophet promised to Israel Deut. 18.18 whom they understood to be another then the Messiah Others do confesse him to be the Christ but others oppose against that that he as they supposed came out of Galilee whereas according to the Scriptures the Messiah was to come out of Bethlehem And upon this diversitie of opinions there ariseth a schisme and
judgements as on Sodom and the tribe of Benjamin Yet there is a woman taken in adultery and that in the time of their solemne feast 4. Albeit men think to carry their sinnes very closly and albeit uncleannesse in particular be a work of darknesse Yet the Lord when he pleaseth can easily bring it out to light for she is taken in the very act And albeit many may escape this yet the Lord can make their sinne finde them out and make their own consciences bring it out many years after it is committed 5. Albeit the Lord may justly bring out hidden sinne that the sinner may be made a spectacle of his vengeance Yet oft-times it proves a great mercy to the sinner when he gets not liberty to lurk in a sinful course but is brought out to light with it As here it proved in the issue this woman being discovered is brought to Christ even by his very enemies and in appearance gets good of him which she had missed if she had not been found out 6. The Lord doth so far detest the sinne of adultery violating the Covenant of marriage and especially in women who do corrupt a family by bringing in an illegitimate issue into it That it is his will that such a transgression be punished with death for so do they repeat his Law given by Moses that such should be stoned and being a punishment of a moral transgression it should stand in force so long as the transgression is still the same The law concerning the putting of adulterers to death is clear from Levit. 20.10 Deut. 22.22 But for the particular way of it by stoning it seems to be gathered from that particular Law concerning the betrothed Virgin and him that lay with her Deut. 22.23 24. 7. It is the disposition of wicked men to make it their study to lay snares whereby they think to entrap Gods people and to seek advantages against them partly by faire language and partly by cunning tentations that so they may make them and their way odious for so do they deale with Christ they flatter him and ask but what sayest thou but they did it tempting him that they might have to accuse him And albeit they gained nothing at Christs hand in this Yet his followers have need to be cautious and to beware of subtile insinuaters Not that it is best to countermine subtilty with subtilty but they should look on honesty as great safety and divine policy in such cases 8. Christ doth easily discerne the drift of his enemies and doth know which are tempting curious questions and which are propounded out of necessity Therefore doth John being taught of him record what was their drift This they said tempting him that they might have to accuse him And indeed when any come to Christ with cases he first looks into the questioners heart that he may know how it is affected with what he propounds before he answer it Ver. 6. But Jesus stooped down and with his finger wrote on the ground as though he heard them not 7. So when they continued asking him he lift up himselfe and said unto them He that is without sin among you let him first cast a stone at her 8. And againe he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst In the second place we have Christs dealing with them who brought the woman and propounded the case And 1. He writes upon the ground as if he heard them not in testimony of his sleighting them ver 6. 2. When his silence seemed to them to flow from some advantage they had of him in this matter and therefore they importune him the more He leaves the question and turnes to the questioners bidding them search their own bosomes and since they needed not witnesses who were to cast the first stone Deut. 17.7 He bids those among them who were without sinne supply that office and again writes upon the ground in testimony of his dislike of them ver 7 8. Upon this 3. Followeth the effect of Christs answer which is the conviction of these wicked men who being conscious to themselves what they were and not willing to confesse it nor to debate with him who could bring them out to light before the people they take advantage of his stooping down to slip quietly away leaving the woman and Christ alone not simply alone for the multitude stayed and the woman in the midst but all the accusers left them And this they did beginning at the eldest who were most guilty and most prudent to discerne what was in this answer ver 9. For clearing this answer a little Consider 1. As for that phrase he that is without sinne which imports a compleat purity we need not here curiously distinguish it from that blamelesnesse and being irreprehensible which is elsewhere urged 1 Tim. 3.2 Tit. 1.6 seeing the Law of God requires both and it was their great presumption to insult so over the woman and over Christ as an enemy to the Law when yet they were not only not sinlesse but not free of the like grosse crimes if not the same wherein the woman was taken 2. Christs requiring they should be without sinne who execute this sentence doth not condemne Magistrates who execute justice though themselves be sinners Yea though they be vitious themselves For he doth not speak as a Magistrate prescribing that none should be punished but by innocent and blamelesse men nor doth he condemne the doing of justice and punishing of sinne in it selfe But as a teacher he sheweth what God will finde culpable in Magistrates to wit if they make little conscience of their own sinnes when yet they punish sinne in others 3. Albeit Christs discourse doth not answer directly to their question yet it fully breaks their snare laid for him and brings a snare upon themselves For it doth not strike against Moses Law seeing he acknowledgeth the equiâ—y of the sentence of stoning though he was not a Judge to pronounce it and as a Minister would have them look to their own consciences Nor doth this rough dealing contradict his doctrine of free-grace seeing he is speaking to unhumbled Pharisees that he may fit them for his mercy and he deales sweetly with the woman afterward But as for them his discourse doth indeed pinch them while as they who boasted so much of respect to the Law are found to regard it so little in their own practice that their consciences sends them away confounded Doctrine 1. As Christ knoweth who propound questions only to tempt him and who desire to be taught So he who warmely entertains the one doth justly sleight the other as unworthy of an answer for But Jesus stooped down and with his finger wrote on the ground as though he heard them not It is but curiosity
to 13. 3. The proceeding of the Pharisees upon it among themselves with the man his Parents and again with the man himselfe till they excommunicate him from ver 13. to 35. 4. Christs comforting of the excommunicate man by leading him up to the knowledge and faith of himselfe ver 35 36 37 38. and by shewing that he hath the administration of judgement in his hand for the comfort of humble sinners and terrour of proud Pharisees ver 39. which he maintains against the exceptions of some of them ver 40 41. Ver. 1. ANd as Jesus passed by he saw a man which was blind from his birth The history of this miracle may be taken up in this order 1. Christ the Physician and the distressed man meet together ver 1. 2. Christ conferres with his disciples about the Lords end in afflicting him ver 2 3. and about the necessity of his curing him and that presently ver 4 5. 3. He works the miraculous cure ver 6 7. In this verse it is recorded that Christ coming from the Temple doth on the way perceive and take notice of this man whose disease was naturally incureable Whence learn 1. Since the fall of Adam mankinde is subject unto many miseries and beside the Spiritual plagues and common miseries following thereupon it pleaseth the Lord to leave some exemplary effects thereof to be documents unto all As here there is a man blinde from his birth which flowed from sinne as the fountaine cause and in-let though Christ afterward denyeth that Gods end in this affliction is to punish sinne 2. Difficulties and diseases that are insuperable and incurable by the ordinary course of nature are yet not impossible for Christ to help but a meet object for him to magnifie his power on Therefore it is marked that he was blind from his birth that so he may set out Christs power who cured that blindnesse that by natural means was incurable 3. When Christ and his followers are driven by persecution from their station and employment they are but driven to their Christ and the Lord ordinarily doth let persecutors drive them away because he hath other employment for them wherein they may do more good Therefore when Christ is driven out from preaching in the Temple to malicious and violent enemies an occasion of work and doing good is presently offered him and he is thrust out in Gods providence that he may come and heal this man who also doth afterward make better use of his doctrine then they did 4. No heat of persecution or personal danger and no throng whatsoever will hinder Christ to give an affectionate look to one of his own in misery for as he passed by fleeing the fury of the Pharisees he saw the man and looked so earnestly and tenderly on him that it occasioned the disciples question ver 2. Yea it seems this mans misery who afterward was converted to him did so draw his eye to him that he saw him and took notice of none else that were on the way 5. Albeit Christs people in their distresse may be blinde and cannot see him yet he seeth them and his seeing of them will move him to pity so much the more as they see not Therefore is it marked that he saw and took special notice of a man which was blind Verse 2. And his disciples asked him saying Master who did sinne this man or his Parents that he was borne blinde 3. Jesus answered Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Followeth a conference of Christ and his disciples before the working of the cure consisting of two parts In the first whereof answering a question of the disciples he shews what was the Lords end in afflicting this man Christs taking so special notice of him and as would appear his standing still beside him leads the disciples also to take notice of him and to move a question whether it was his own or his parents sinnes that had drawn on this stroak ver 2. And Christ declares that in this stroak God did not intend so much the punishment of the sinne of either of them as the manifestation of his own glorious work especially in curing of him ver 3. For clearing this question and answer Consider 1. The disciples question is not concerning the principle efficient cause of this affliction for that was God but concerning the procuring and final cause of it that is whether he or his parents by some grosse sinne had procured this stroak and God had sent it on as a punishment for that sinne Consider 2. However there might be clear cause of conceiving him to be born blinde for his parents sinnes as it is to be cleared afterward yet it is more difficult to clear how that should be the punishment of his own sinne seeing he could not sinne before he was born But we need not for clearing their meaning recurre to that conceit of transmigration of souls from one body into another and consequently that he should be punished for the sins of his soul committed while it was in another body For albeit this was an opinion among Pagan Philosophers and somewhat of it crept in among the Pharisees as may be gathered in part from Matth. 14.2 and 16 14. yet it is conceived that they only held the transmigration of righteous mens souls into other bodies and noâ— of the wickeds such as the disciples supposed this man to be Nor yet need we understand them as conceiving that God foreseeing what a sinner he would be did thus punish him For whatever reference a stroak may have to a future sinne either to prevent it or to cut short their power who would in processe of time abuse it Yet affliction as a punishment is inflicted after the sinne committed Nor yet need we assert that they looked on Original sinne as the Pharisees do ver 34. of which in its own place never considering nor laying it to heart but where it is evidenced by such a stroak But we are to conceive that they acknowledged original sinne and that this did deserve the greatest of afflictions and plagues not only Spiritual but bodily also as is seen on some Infants Consider 3. Christs answer is not to be understood 1. As if he denied them to have sinne whereof all are guilty since the fall 1 Kings 8.46 Rom. 5.12 Nor 2. As if he denyed that affliction entered into the world by reason of sinne Rom. 5.12 Since if man had not sinned he had lived in a blessed estate according to the Covenant of works Nor 3. As if he or his parents had not sinne enough to have deserved this punishment if God had pursued it for the wages of the least sinne is death Rom. 6.23 Nor yet 4. As if God did never send affliction as a punishment for sinne however he dealt in this particular But the meaning is that in afflicting this man the Lord did not so much
2 Cor. 12.9 10. 11. As the Lord hath divers ends in afflicting his people So his ultimate and last scope will not be soone seene but the afflicted may be kept long under a dark condition supported by secret strength and an unseen blessing and little know the Lords minde till he himself manifest it for albeit Sovereignty might still have been seene in this affliction yet God had many other works to manifest which were little dreamt of by this man from his birth to that day till now Christ bring them out by his Word and work Which may warn all to beware of rash judgment and may encourage them who lying long under affliction do keep their eyes fixed upon Christ Verse 4. I must work the works of him that sent me while it is day the night cometh when no man can work 5. As long as I am in the world I am the light of the world In the second part of the conference Christ having answered their question doth now prevent an objection by shewing reasons why he should cure him and that presently notwithstanding any hazard might redound to him for so doing As for the objection which the disciples might have urged against his working this miracle we have one propounded to the same purpose Chap. 11. 8. Where Christ repeats this answer in part verse 9 10. And here they might be ready to object that being but even now in peril of stoning by the Jewes Chap. 8. 59. Why would he irritate them again by this miracle and not rather lurk Especially Why would he do it on the Sabbath as it is verse 14. Seeing the like practice had bred him so much trouble before as is marked Chap. 5. and 7.23 25 Christ prevents all by shewing that he must manifest these works of God of which verse 3. by curing this man and that presently For which he gives three reasons 1. That he is sent with a Commission to do these works verse 4. and therefore must be diligently obedient 2. That his affection to the service did binde the tie laid upon him the straiter verse 4. For when he considered that there was a time profixed to him wherein to do these works in his own person to wit the time of his life and Ministry which being ended as it was now shortly to expire he could not have the like opportunity therefore he would now be busie upon all hazards 3. That he is the light of the world verse 5. and therefore behoved to cure him This imports partly that being the store-house of lost man in whom the remedy of all their miseries is hid up he could not with-hold from them what they needed and partly being to manifest himself the light of the world to cure their spiritual blindnesse he would not omit to confirme it by this visible signe of curing a blinde man This reason is amplified from the consideration of the time wherein he exercised this office as long as I am in the world which is but an enlargement of the second reason And for clearing thereof and of the whole second and third reasons it is not needful to resume the doctrines concerning mans misery and lying in blindnesse and darknesse or that Christ is the onely and true remedy of this evil for these truths in their full latitude have occurred Chap. 1. 9. and 8. 12. and ought here to be considered onely with reference to the present scope But whereas Christ speaks of his day and of a night coming and that he is the light of the world as long as he is in the world the meaning is not that ever he wants light or an opportunity of doing good unto his people or that he was not the light of the world both before his Incarnation and after his Ascention But Christ by this points out that during the time of his abode on earth he was this light in an eminent way Not onely spiritually enlightning his people and doing great things for them but personally and immediately by his visible presence and external operation doing them by his own hand whereas this light shined formerly and wrought in and by the Ministry of the Prophets and after his Ascention by the Apostles And so the force of the reason is that Christ considering that he was the light of the world immediately and in his own person onely so long as he is in the world and that he had a prefixed time for his going about and doing good in his own person which was now near expired therefore out of his great affection to his people and to any service that might do them good he would be busie and omit no time Doctrine 1. Men are not to expect that they will get through with good and acceptable works without many discouragements which may weaken the hands of flesh and blood for so is here imported in that Christ obviates them 2. Christ is so easie to be intreated and employed by his people that he will neither be discouraged nor forbidden to do them any good that they need Therefore will he not be hindered but reasons against all delayes 3. Christs works are all of them the works of God being all approven of him and God employing him to do good that so he might manifest his love to miserable man through him in a way most agreeable to his justice Therefore doth he call these things that he did in the dayes of his flesh not onely his own works but the works of him that sent me See 2 Cor. 5.19 4. Christ stood obliged to performe all these duties which he did in the dayes of his flesh and being bound thereunto by a Commission accepted from his Father for which he was to give an account Therefore saith he I must work the works of him that sent me 5. As Christ stands bound by obligation to performe all the duties required of a Mediatour So also he did affectionately undertake them and employ himself therein for so much doth that addition teach I must work while it is day Opportunities of well doing in our station are not to be sleighted but taken hold of for we should work while it is day 7. It may excite us to improve opportunities of well-doing when we consider that opportunity being lost it is not easily if at all recovered even albeit we should be willing to work for when the day is past the night cometh when no man can work 8. Christ our Lord was so willing to be employed for the good of his people that he studiously improved all opportunities and did seriously lay to heart the short time he had to remaine on earth that so he might employ it thriftily and go about doing good for he applies to himself in this present case that general consideration I must work while it is to day the night cometh when no man can work 9 The fulnesse of Christ as Mediatour being given for the good of miserable sinners is an argument with him pleading that
conscience Hazards either real or apparent are strong motives to disswade our carnal hearts from duty but these are no sound arguments in divinity for they think it a strong argument The Jewes of late sought to stone thee and therefore goest thou thither again But Christ counts not that sound that men should choose their way according to their apprehension of dangers or safety in it but according as God clears a calling whatever difficultie be in the way As reckoning that many difficulties will tryst men with many proofes of love and that as they but sought to stone Christ and yet could not effectuate it So the Lord can give safety even in the midst of dangers when he pleaseth 6. It is the great sinne of men possessed with the slavish fear of trouble that not only they decline duty but are selvish so that they minde neither the honour of God nor the good of others so they may keep themselves in safety for so much appears in their declining Judea to be free of trouble never regarding Lazarus or his sisters need nor the glory of God which was to shine in raising him up Ver. 9. Jesus answered are there not twelve houres in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Followeth Christs answer to their objection against his resolution consisting of two parts The first whereof in these verses is general Concerning which they who understand this day and the houres thereof of mans life time wherein he is to go about his bussiness do indeed speak this for truth that the time of Christs calling in that way was to be ended at his death and that men could not reach him till the houres of his life were expired and therefore he needeâ— not feare But neither doth that so fiâ—ly agree with what is subjoyned ver 10. of mens stumbling in the night nor yeâ— with Christs own practice who albeit he knew he should be in safety till his houâ—e came yet he did use lawful means and follow the Fathers call in removing from place to place as is manifest in his going lately out of Judea Therefore if we consider 1. The order that God hath established in nature in appointing the day for mens labour in all the houres thereof and not the night because men cannot but stumble in it Psal 104 20. 21 22 23. 2. Christs particular answer ver 11. wherein he shewes his calling for this journey Iâ—â—â—ay we consider these we will finde the sense of this general answer to be this That a calling from God is like day-light to a man to prevent fear of stumbling or inconveniency and danger whereas he who neglects the opportunity thereof may fall in many inconveniences like a man who neglects his journey till the evening or night and therefore cannot choose but stumble seeing he wants the light of day and hath no light in him to supply that defect And by this Christ leads them to understand that as he had a calling to leave Judea so if he could clear a calling to return to it again there was no danger whereas to sleight a calling would draw on real inconveniences Doctrine 1. The great task and exercise of Christians ought to be to turn their eyes from studying inconveniencies and hazards to study their duty and calling as their work and care and then leave the care of events unto God Therefore doth Christ draw them who were affected with fear of dangers to consider seriously what calling there was for that undertaking 2. As the Lord hath honoured the children of men by appointing unto them lawful callings wherein they may serve him whatever their calling be in it selfe So he hath appointed times and opportunities of these callings which are not to be neglected for a calling is like the day wherein a man may walk and there are twelve houres in this day that is a prefixed time for going about this calling as there is for day-light which is not be neglected more then a man would neglect the day time to go about his businesse in it The expression alludes to the custome of the Jewes who divided the day and the night each of them in twelve houres and that both summer and winter only they shortned the houres of the day in winter and lengthned them in summer and so contrariwise the hours of the night 3. A man that followeth a calling from God and emproveth all the opportunities thereof is in a safe course and so needs fear no danger for as if any man walk in the day he stumbleth not because he seeth the light of this world or the sun so he that hath the light of his calling needs not stumble but that may be to him as day-light is to passengers See 1 Pet. 3.13 For albeit following of Gods call will not alwayes keep men from trouble but Christ himself when his course was finished and very shortly after this met with it Yet 1. They will get their day finished and shall not be interrupted till they have finished their work as Christs experience teacheth See Luk. 13.31 32. 2. If they be not kept from difficulties yet following their calling they are kept from the guilt of procuring them sinfully 3 They may be sure they shall be blessed and 4. That God who employes them will make up all their losses to them So that the clearnesse of Gods call affords more peace then all the difficulties men can mâ—et â—ith in a calling can make void Doctrine 4. As mans life is but short so the opportunities of following of a calling from God are but short and soone lest in deâ—mably for it is but a day of twelve hours after which a night cometh 5. As men who run on danger without a calling may meet with many a snare So they who neglect Gods call for fear of trial may meet with sover difficulties in their own way for if a man walk in the night he stumbleth because there is no light in him to take up hazards which God hath appointed the Sun to point out unto men The meaning is not only that he who runs without a call stumbleth but that as a man who having business to do in the day time yet doth not set out till night doth exceedingly prejudge himselfe so he who either rejects Gods call and takes him to follow his own counsels or he who fits the opportunities of doing his calling and comes too late may meet with sharp trials Ver. 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Christ having in general cleared the usefulnesse and safety that is in following a calling doth in this second part of the answer clear his own calling to this journy in particular to wit that he might raise Lazarus who
God had newly delivered from death and testified he would have him live 4. It is the great preferment and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and Kingdome for this was Lazarus dignity that because many of the Jewes went away and beleeved on Jesus 'T is not needful to assert that the faith of the most of them was sound but the least degree of it in the worst of them was enough to irritate the Rulers 5. Such as have received special mercies from Christ or are made instruments of his glory may expect that they shall meet with a rub and be made the But of the malice of enemies for there is a resolution against Lazarus life who was thus highly honoured 6. How mad soever enemies be or their projects cruel yet they would be farre enough from their point if Christ pleased though they got their will for suppose they had put Lazarus to death could not Christ raise him up againe as he had done even lately to their knowledge and so make his glory shine yet more brightly Verse 12. On the next day much people that were come to the Feast when they heard that Jesus was coming to Hierusalem 13. Took branches of palme trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the Name of the Lord. Followeth to v. 20. the second part of the Chapter wherein is recorded Christs triumphant entry into Jerusalem according as was fore prophesied Wherein being now about to die he will first be publickly honoured after the manner of receiving Kings into Cities and proclaimed King of Israel and Davids successour in such a manner as became his spiritual Kingdome and that in despite of all his enemies This triumph as it is recorded by this Evangelist may be taken up in these 1. The multitudes part in it verse 12 13. 2. Christs own part and action in it verse 14 15. 3. The Disciples not understanding of all this at present verse 16.4 The seen cause moving the multitude to act thus verse 17 18. 5. The Pharisees part in all this solemnity verse 19. As for what is further and more amply recorded of this by the other Evangelists I remit to its proper place In these verses is recorded the carriage of the multitude who are come to the Feast who the next day after that many had been with Christ at Bethany hearing that he was coming to the City do solemnly meet him carrying branches of Palm-trees and with loud acclamations do proclaime him King of Israel who is blessed and cometh in the Name of the Lord. As for their action of carrying branches of Palm trees with some whereof they shewed the way Matth. 21.8 and others it would seem they carried in their hands we finde indeed use made thereof at the feast of Tabernacles Lev. 23.40 Neh. 8.15 Now they carry them before him at this feast of the Passeover to testifie that he is the substance of all the feasts And by this act beside what was signified by the feast of Tabernacles is pointed out that he is a triumphant and victorious King which is elsewhere signified by carrying of palms Rev. 7 9. As for their acclamations they do thereby acknowledge that they see him to be the blessed Messiah and King of Israel authorized and sent by the father to performe this glorious work And as for their Hosanna borrowed from Psalme 118.25 as appeâ—reth from the following words Blessed is he who cometh in the Name of the Lord taken from v. 26. of that Psalm it signifieth save now we beseech theâ— as it is rendred in that Psalme And albeit it we take it as directed to Christ by way of prayer that he would save them it doth import that it is a special way of honouring Christ in his Kingdome when we seek and expect salvation from him and in him only yet that seemes not to be their scope here for Matth 21.9 it is Hosanna the Son of David or make safe now or bring safety now to the sonne of David And so it imports their hearty wish that his Kingdom may prosper Doct. 1. If Christ saw it meet he could get himself glory not only among spiritual observers but even in the view of the world for by this solemn triumph he discovers how easily he could open the eyes of men to discern what he is and incline their hearts to flock unto him and proclaime his glory So that it is not for want of power that Christ doth so often obscure his glory under a vaile 2. As Christ can let out his glory when he pleaseth so in particular he delights to appear most glorious in and about his sufferings for here he who oftentimes entred Jerusalem privately will now at this last time when he is going to the crosse enter in state He will go triumphing to it as well as he triumphs on it Col. 2 15. and after it Psalme 68.18 3. When Christs enemies are raging at him and his successe he can vex them yet more by spreading his glory more and and more for when they are vexed with heaâ—ing of the confluence at Bethany verse 20 11. even the next day they see him more glorified coming to Jerusalem 4. When men of great eminency in the Church do slight Christ he can raise up others even the meanest to honour him and set out his praise for it is not the Rulers nay nor inhabitants of Jerusalem who do this but much people that were come to the feast See Mat. 21.15 16. 1 Cor. 1.27 5. As it is the duty of the Lords people to attend all the Ordinances appointed by him So their chief care should be to meet with Christ and to be most taken up with him in them for albeit they were come to the feast yet when they heard that Jesus was coming to Jerusalem they went forth to meet him 6. In Christ is to be found the substance of all the festivities and solemnities that were among the Jews for before him they carry Palmes at the Passeover which were used at another feast to testifie that the stance of all trysted in him 7. Christ is a triumphant and victorious conquerour who triumphs over all his enemies and makes his people alwayes to triumph in him 2 Cor. 2.14 Therefore also is he met with branches of palm-trees 8. It is the duty and commendtion of the members of the visible Church that they be well acquainted with Scripture for here the multâ—tude do not only know but can apply passages in the Psalmes and concerning Davids off-spring very fitly to Christ And if they understood so much in these declining times how much will this aggravate their guilt who are grossely ignorant in a time of clear light 9. Christ is the true King of Israel and of his Church to rule subdue protect and defend them and they who get open eyes will see this and
titles to Christ but they are due to him and as he will accept of them so he will be answerable to them He is a faithful Teacher and a Ruler who will protect and defend them who come under his protection for saith he ye say well for so I am 4. Christ will not be content of titles or fair professions unlesse men do emprove them in practice and do not give their own tongues the lye Therefore Christ takes hold of their acknowledgement to urge the following doctrine upon them as being obliged thereunto by their own professions Ver. 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet In the third place we have Christs doctrine inferred upon this ground and the exposition of his carriage in washing their feet Namely that by his doing thereof who was their Lord and Master to them his servants he would teach them their duty to condescend so low as to wash one anothers feet Whereby we are not to understand only this particular service to be mutually done as some do formally and superstitiously imitate him herein but under this one abject peace of service all duties of love and condescendence how base soever are required Neither yet are outward actions of love to be understood as only comprehended under this but includes also all the internal ingredients thereof in the heart such as humility toward God a low esteem of our selves an high esteem of others c. And by this direction inforced from his own example he would obviate the great emulation among his Apostles which if not cured might do so much hurt after his departure From this purpose leaving the force of his example till the following verses Learn 1. Humility love and condescendence are most necessary among the members of Christ Therefore doth he so seriously presse these here See 1 Pet 5.5 2. True humility doth not consist in external shewes but will stoop to the meanest service wherein one may be steadable to another were it even to wash one anothers feet See 1 Cor. 9.19 20 c. Gal. 5.13 3. Albeit it bring rich advantage to the man himselfe who is humble and condescending though none other should joyne with him in it Yet it is necessary for the general good of the Church that mutual subjection to performe basest duties be the bond to binde Saints one to another for they should wash one anothers feet The Church doth then live in true peace when every one of her members becometh a servant to another 4. Albeit men be ready to look on this humility and mutual condescendence as a free-will offering for omitting whereof they are not convinced and in performing of it they are much puffed up Yet it is a commanded duty not to be omitted without sin and in the performance whereof we are still unprofitable servants for ye ought to wash one anothers feet 5. Humility and mutual condescendence are especially necessary in Ministers that their pride and emulation do not marâ—e the work of the Gospel Therefore Christ stooped so low as by his own example to binde this upon his Apostles I have washed your feet that ye may wash one anothers feet 6. The Lord alloweth of no superiority in any of his Ministers over the rest and requireth also that they lay aside any personal preeminence or prerogative and by love serve one another for they are all to wash one anothers feet Verse 15. For I have given you an example that ye should do as I have done unto you In the fourth place This duty is more distinctly inforced from Christs former practice in washing their feet wherein he sheweth that he did it as an example to them which therefore they are bound to imitate Whence learn 1. It is a commendable duty in the Lords children to study to be good examples in their carriage one to another for herein Christ hath led the way in giving good example 2. Albeit Christ as God and Mediatour hath done works of omnipotency and by way of satisfaction for sinners which are or can be imitate by none Yet in the matter of obedience to the Law he hath done works expressely for imitation and example which are to be marked for saith he I have given you an example 3. As in all duties of obedience so especially in the matter of humility Christ hath cast an excellent copy to his followers both to encourage poor sinners to come to him and excite them to follow him for this is the particular wherein saith he I have given you an example See Matth. 11.29 4. Such as acknowledge Christ to be precious as they will subject themselves to all his commands so they will count it a strong obligation to any duty that Christ hath gone about it in his own practice and thereby commended it to them for they ought wash one anothers feet ver 14. for I have given you an example c. 5. It stands as a general rule that what Christ hath done to us in love we stand bound in our stations and to our power to do the same to others for ye should do as I have done to you Our imitation comes alwayes short but we must follow him in so far as we can attain See Matth. 6.14 15. 1 Joh. 3.16 Verse 16. Verily verily I say unto you The servant is not greater then his Lord neither he that is sent greater then he that sent him In the fifth place This practice and example of Christ is further urged to presse this duty from the consideration of his excellency which he had laid down as a ground ver 13. and summarily urged ver 14. As Christs greatnesse above his servants is urged else-where to make them content with the lots he was exercised with Joh. 15.20 Matth. 10.24 25. So here it is made use of to presse them to that humility one toward another which he had shewed toward them And this makes the argument from his example conclude more strongly that they who were so far inferiour to him should not disdain to practice that condescendence he had used Whence learn 1. Whatever dignity Christ conferre upon his Servants and Officers Yet he is the authorizer of them all and Lord above them all and over all his Church And it is the greatest dignity of any to be his servants and represent him in a commission for so is here imported 2. Christs greatness and excellency contributes to set forth and commend his humility to us Therefore in this action he is so oft spoken of as Lord and sender of his servants See Phil. 2.5 6 7. 3. It becomes Christs followers to affect no greater eminency in this world then Christ had and not to disdain to stoop so low as he did for if the servant be not made lesse then his Lord it is no reason he should look to be greater 4. The consideration of our baseness should keep our mindes lowly and free of affecting
was in substance the knowledge of the Father to whom he went and of the way to him as is after cleared Yet he knew not these things under the notions and tearmes of place and way and therefore objects his ignorance Whence learn 1. The knowledge that Saints attain unto is very little in respect of what they might have in the use of means afforded them for in respect of measure it is true which Thomas said and yet contradicts not Christs assertion we know not 2. None will ever study to know nor can they rightly know the way to heaven till first they attain to some knowledge of heaven it selfe to set them on work to enquire after the way for upon this we know not whither thou goest Thomas inferreth strongly how then can we know the way 3. Such as are convinced and humbled under the sense of their ignorance will not stand to acknowledge it that they may abase themselves before the Lord for so doth Thomas acknowledge it here 4. Such as are convinced of their own ignorance and infirmities will thereby become more sensible of the weaknesse of others also for upon this ground it is that he speaks in all their names Lord we know not 5. It is an usual weaknesse in beleevers that their conviction of short coming doth drive them to think they have no good at all for in this respect Thomas his confession comes short and contradicts Christ in saying simply we know not 6. Saints may have true good and knowledge of Christ which he knoweth and alloweth them to be encouraged in whereof yet they may be ignorant and will not take with it for Christ hath told them ye know ver 4. and yet saith he we know not Sometime Saints are under tentation and in a feaver and so cannot discerne their grace Sometime they do so conceive of grace in its highest perfection that they cannot discerne the small beginnings they have And sometime they know truths in substance yet they cannot give a name to what they know nor understand it under the notions and tearmes by which it may be expressed as Thomas knew Christ but not distinctly under the notion of the way or as he in whom the Father is to be known This may teach men condescendence in their expressions to others and to beware of making their own conceptions of grace and truth's a rule whereby to judge of all others but they must vary expressions and notions till it be seen whither they know the thing it selfe or not Ver. 6. Jesus saith unto him I am the way the truth and the life no man commeth unto the Father but by me Followeth Christs answer to this objection wherein he cleareth these grounds of consolation propounded ver 4. And first in this verse as to the way to that place he forbears to speak of the way of difficulties he and they were to go through and clears only the way whereby they might come to heaven through these difficulties to wit by himselfe who as he made a way to himselfe by his own proper power and authority so he is the way to all others by whom alone men can come to the Father as is inferred in the end of the verse Unto this is subjoyned by way of amplification that he is the truth and the life which as it holds true in many respects That he is truth in his doctrine the truth of all the types and the quickner and preserver of spiritual life in his people So it here points out partly the properties of this way that he is that true and living way and partly the order of walking in and making use of that way that first we must close with him by faith as truth and doing so shall finde him to be life in our walking which is to be perfected as our prize at the end of the journey Whence learn 1. Christ is very tender of the acknowledged ignorance of his own and will take pains to help it for here he instructeth Thomas who confessed his ignorance 2. However Saints may look upon their infirmities ignorance and doubts as very burdensome and uselesse Yet Christ can bring much good out of them to clear and confirme themselves and others the more for Christ makes use of Thomas doubt to clear up this argument of consolation more fully for the good of beleevers in all ages 3. Such as rightly know heaven and the way and means to wrastle through unto it may easily digest difficulties in the way for this cause it is that Christ insists no more on the rough path of trouble which leads toward heaven because the knowledge of heaven and of the Father there and of Christ as the way thither is enough to swallow it up and therefore he insists only on that 4. Man by nature is subject to many necessities and spiritual miseries as being subject to go astray from the womb and wanting a path wherein to walk toward happiness being subject to errour and seduction and wanting light to discerne the way of his happiness and to guide him in it and being dead in sin legally and spiritually unable to walk in the way though it were pointed out and needing no lesse then eternal life to prevent his eternal misery for all these necessities are supposed in this that he must be the way the truth and the life 5. Christ is an al sufficient remedy for all our wants He is the way for wanderers and the path wherein exiles may return toward lost happiness He is the truth to lead them surely and to point out their path unto them And he is the quickner of his people for I am the way the truth and the life saith he 6. Christ is the way to heaven and to the Father not only as it is through him we must ascend up to the knowledge of the Father or as he points out the way to happinesse as a Prophet But as having by his merit and satisfaction as Priest made a patent doore whereby sinners may enter and approach to God and being their effectual leader in that way as King In these respects he is called the way See Heb. 10.19 20. So that through him sinners may come forward 7. Christ also is the truth not only essentially in himselfe and he from whom all truth is But more especially he is the truth as a way to his people and a true way Partly in opposition to types and legal ceremonies which were but shadows of this true way Joh. 1.17 Col. 2.17 Partly in opposition to all delusions and vanities of the world whereby men think to attain happiness all which as they draw from Christ the true way so they will prove a lye and not the truth Partly in respect of the promises whereby we are encouraged in our way All which in him are Yea and Amen 2 Cor. 1.20 And partly in respect of his directing us in the way He is not only a way wherein to walk but a way
what it shall produce or tend to there is some difficultie in determining thereof for some however they speak of this conviction of the world in general as a common work yet in explication of the particulars whereof they are to be convinced they restrict it to the world of the Elect whom the Spirit convinceth of these things in order unto and in working of their Conversion as shall be after cleared Others again do restrict all of it to the reprobates who get no more but conviction or at least do understand it of a work of conviction of these particulars common to both Elect and reprobates whereby the Spirit beareth witnesse unto Christ and the truth of Christian Religion among men whether the Lord carry them on a farther length or let the work sist only there I do conceive it most suitable to understand it as comprehending both of these both what is common to elect and reprobates and what the Spirit further works upon the elect in the work of their Conversion And for clearing hereof and the scope of the whole purpose I shall speak a little to a few things 1. It would be considered that however the purpose here mentioned do relate to what the Spirit will work upon the world yet Christs scope in speaking of it is to encourage his disciples as appears from v. 7. It is expedient for you that I go away for I will send the Comforter to you and be shall convince the world They were much sadned with the apprehension of his removal and that in his absence they were to be engaged in a difficult service of the Ministry and of standing for him wherein they might probably expect much hazard and difficulty and little successe they being but weak men their Master for whom they stood but despised as a seducer and mock King even among the Jewes their message very unpleasant as being so contrary to flesh and blood and the principles universally received and carnal interests of men and consequently the opposition to be made unto them very strong violent and universal Now to guard against all these Christ giveth this encouragement among others that they should receive the Spirit by whom this raging world should be convinced and so their opposition taken off or blunted and made easie 2. This being Christs scope in this encouragement it is most safe to extend this promised conviction to all the effects of their Ministry and of the Spirits work accompanying the same both on the Elect and Reprobates And that we so take in his common work upon them who are reprobates and continue still in the state of nature notwithstanding that work as we seclude not his saving work in gathering and drawing in the Elect for as it was to be a comfort to them to see the Spirit so owning them as even the world should be convinced so it would be much more comfortable to them when the Spirit should make that conviction saving on any and so not only take off or blunt their opposition but make them real friends 3. It would be considered for clearing the purpose what were the means of working this conviction or the operations of the Spirit in bringing about the same for the encouragement of the disciples These were many without and extrinsecal unto the persons convinced if taken one by one as namely the extraordinary endowments conferred in large measure upon the Apostles whereby they who were known to be unlearned mean men were enabled to speak with many tongues and to preach learnedly powerfully and boldly Their daily preachings being thus endowed of the sweet doctrine of the Gospel and the Law in subordination thereunto and that notwithstanding all their sufferings and ill usage which they went through with invincible courage and fortitude The many miracles and cures wrought by their hands The casting out of devils The gifts of the Spirit conferred by the laying on of their hands The silencing of Satans oracles through the world by the sound of their Ministry and The glorious effects of their doctrine where it was received by destroying the kingdom and power of Satan and bringing in of light holinesse and consolation Unto these and divers others without them several operations are to be added which were wrought in or upon the persons convinced As namely extraordinary cures wrought upon some of themselves both Elect and reprobate Common and clear illumination and temporary gifts conferred upon both of them and some of them in an extraordinary measure Strong impressions to take notice of these operations of the Spirit without them Together with saving operations accompanying all these upon the hearts of the Elect. 5. The effects of these means and operations or the conviction it selfe wrought thereby to the encouragement of the Apostles come next to be considered And as these means were extraordinary so the effects were to be answerable For if we look upon the History of the Acts which containeth a signal accomplishment of this prediction we will finde strange effects following upon the pouring out of the Spirit even in these who were not converted at least not as yet Some were pricked at the heart who had not yet attained to evangelical repentance Acts 2.37 with 38. Some in the gall of bitterness did desire to share with the Apostles in their great priviledges Acts 8.18 19. Some upon their thrones were almost perswaded to be Christians by a prisoner in a chain Acts 26.28 some had strange changes illuminations and flâ—shes for a time who yet were not converted as is to be supposed of many who were drawn in by the Apostles preaching and of others who afterward did and daily do embrace the Gospel Some were forced to magnifie them who did not joyne with them Acts 5.13 Some would have worshipped them who were yet Pagans Acts 14.10 11. Some were astonished with what was done by the Apostles Acts 8.14 and with their fortitude and abilities Acts 4 13. and were non plussed in their resolutions what to do with them when they were in their power Acts 4.16 17. yea and so bridled that they were affraid to meddle with them Acts 5 34 35. unto all which and many more wounderful effects of these operations may be added That the Elect did not only share in these common operations but were in due time by these means and particularly by the Word savingly convinced and brought to Christ and fixed upon him All which conviction though it be attributed to the world and was indeed very general in processe of time Yet it is to be understood with this necessary limitation that some yea many remained still in their stupidity and were not effectually convinced for all this Yea some who were convinced were yet not bridled but given up to contradict and blaspheme against the holy Ghost for the trial and exercise of the Apostles and other professours and that the Spirit might magnifie his power in them and convince the world by their invincible courage and patience
and Gods preserving of them many times and making the work prosper in their hands in the midst of their sufferings more then if these malicious men had never opposed them Fourthly as for the particulars whereof they are to be convinced sin righteousness and judgement they come to be more distinctly spoken to in the following verses where the grounds of this conviction are spoken of Here in general it sufficeth us to know 1. If we â—ook upon this work of conviction as it is common to elect and reprobate and as the Spirits testimony about them relates to Christ and the Christian Religion These were the points of contraversie betwixt the Apostles in preaching of the Gospel and the world For Christ being the subject of the Gospel the great opposition related unto him whether he was the Son of God and true Messiah and therefore whether they were guilty of great sin who did not beleeve him and receive his testimony and continued still in a state of sin so long as they embraced not him Whether he was righteous in himselfe and the only giver of righteousness to sinners or a seducer and Samaritan and one without whom they were righteous as the world alleaged And whether he was an exalted Prince above Satan and all powers and idols able to absolve his friends and subjects and condemne his enemies or only a mockery and a base person as he was traduced to be All which he promiseth shall be determined to their advantage 2. If we look on this aâ— it is proper to the Elect in the work of their conversion the words contain a sweet method of bringing about this work first to convince them of sin by letting them see the hazard of their natural condition through continuance in unbelief Next to convince them of righteousnesse to be had in Christ only as a remedy to this condition And then to convince them of judgement and dominion and of deliverance from spiritual slavery and the pulling down of Satans kingdome by being in him Of all which albeit the reprobate may get a common conviction as it is hinted in the former consideration yet these things are further and more effectually and savingly carried on in the hearts of the Elect to their conversion and setling upon Christ This purpose thus explained by parts may be taken up in this brief summe That whereas the Apostles after Christs departure were to be engaged in hard service with much disadvantage and difficulty Christ comforts them by shewing that he would poure such a measure of the Spirit upon them and by his Spirit so accompany them in their Ministry as should make it successeful in the world to the conviction even of enemies and reprobates and to the further gaining upon others So that the work should go on his Kingdome be established in the world and his glory shine and they be comforted and carried through notwithstanding all the opposition they should meet with From the words so cleared Learn 1. The service of the Ministers of Christ in carrying through the work of the Gospel is not only difficult but impossible unlesse they be singularly assisted by Christ therein for so is here imported that they need the Spirit for carrying on of this work 2. The Spirit of Christ accompanying weak means and instruments can bring about great things to the advancement of his Kingdome in the world without any visible force and with meere spiritual weapons in despight of all opposition can be made thereunto for so is here promised that the Spirit in them and with them shall effectuate this work how weak so ever they were 3. It is the great consolation of Christs faithful servants and followers to enjoy his presence and blessing upon their calling and employment and particularly of faithful Ministers to have his Kingdome prosper and men wrought upon by their Ministry for this is the Apostles encouragement and in this the Spirit is a Comforter to them that he shall convince the world to make their labours successeful 4. The men of the world are very corrupt and ill principled in reference to the doctrine of the Gospel and have very many mountains standing in the way thereof for they need to be convinced of all these points here mentioned and have opinions and principles opposite thereunto to be rooted out as the Word imports 5. These corrupt principles of the world are not easie to be rooted out but will require great light and strong conviction before they be put from them for they must be convinced and argued out of them to the contrary opinion before they quit them 6. For conviction of the world it will not be sufficient that never so sharp reproofes be given them nor yet only that they have clear light and evidence of what they are to assent unto unlesse also the Spirit come to bear in these things upon them and effectually convince thereof for it is he who must convince the world not only by sufficient external means and operations without them but by inward working making that effectual 7. The Spirit of the Lord is an effectual convincer where he pleaseth to work where clear illumination and strong reasoning will not avail he can irresistibly convince and batter down strong holds And where he will not convert yet he can so put to silence and bridle opposition that it shall be ineffectual for he shall convince the world saith he 8. As Christs saving work on his people must begin with and be carryed on by the convictions of the Spirit So they may get convictions and that by the Spirit who never yet more and are never converted for on the one hand conviction is so far from saving grace that they who have it in a deep measure have yet need not only of faith but also of repentance Acts 1.37 38. and on the other hand it concerneth God in his honour sometime to go this far on with the world for the promoving of his Kingdome and that they may not go on with a high hand Therefore it is promised that he shall convince even the world So that they who were never convinced are yet in a worse condition and do not know how soon the Lord may kindle that sire in their bosome though they sleep secure for the present And men would not rest upon convictions when the Lord lets them see sinne and yet never removeth it righteousnesse and yet never conferreth it and judgement of authority to absolve the righteous and condemne the wicked and yet never giveth them to flee to Christ to obtain the one or to be freed from the other 9. The Spirits manifestations and operations in the primitive dayes of the Gospel do abundantly assert the truth of Christian Religion and refute all the corrupt principles of men concerning Christ So that all who then saw or felt them or since do hear thereof by the sound of the Gospel still accompanied with the ordinary operations of the Spirit where it is
Father and the Son so that Christ will not neglect those who are not only his own peculiar property entrusted to him but his Fathers also and will have a care to make them forth-coming to the Father And the Father will respect those and his Son in interceding for them who are not only his beloved Sons charge but his own also Therefore are both the former Arguments conjoyned in this And all mine are thine and thine are mine to assure us how careful Christ will be of them and how acceptable these endeavours will be to the Father 11. Christ who is the Lord of glory and needs nothing from the creature doth yet stoop to take glory from his people in so far as he glorifieth himself in them for I am glorified in them 12. How unworthy soever Christs people be yet it is a sufficient argument moving him to do for them and to prevail in what he doth that he doth manifest his own glory in so doing and by the fruits thereof in them for this is another argument why he intercedes for them And I am glorified in them namely by doing good to them and by their behaviour being so dealt with And particularly as they were Apostles by their preaching to the world his triumphs were proclaimed and the world subjected to his obedience And this may assure us that the more our endeavour and aime be to glorifie God and Christ we have the clearer ground to expect the acceptation of our prayers Verse 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me that they may be one as we are Followeth to v. 17. the third branch of this part of the Chapter wherein his first petition for his Apostles is propounded pressed and explained In this verse the petition is propounded that the Father would preserve these whom he had given him in an ill world that they may be kept in unity The petition is ushered in with a proposition of their case that they are to be left in the world deprived of their Masters company who had a care of them and therefore he must leave them upon divine protection not secluding his own spiritual but only bodily presence Which purpose is more fully expressed in the following verse Doct. 1 Christ after his Ascension is no more in the world in respect of his bodily presence though he continue still in it as God and by his governing and assisting Spirit for saith he being now shortly to die and ascend to heaven Now I am no more in the world 2. Christ when he removed out of the world did ascend to his Father and enjoy full fellowship with him as having done his work on earth and being to appear constantly in heaven in name of his children for saith he I come to thee 3. Albeit Christs people be all dear to him yet he doth leave them behind him on earth for a time that they may glorifie him by serving their generation may have occasion to draw out many proofes of his love and be trained and fitted for their eternal inheritance for Now I am no more in the world but these are in the world 4. Albeit Christs followers will get tender usage while they are weak and infirme yet they must not expect alwayes to lurk and be dandled but must come out and meet with blasts wherein they may give proofs of their proficiency by such tender usage for the disciples who were sheltered so long under their Masters protection are now left alone deprived of his bodily presence I am no more in the world but these are in the world See Matth. 9 14 15. 5. The world is so barren a soile to grace Saints corruptions lay them so open to the tentations thereof and these of the world are so bad company to these who are gracious that they would be very miserable unlesse they had somewhat beside the world and the consolations thereof to sweeten their lots unto them and uphold them Therefore doth he recommend them to the Fathers care and pity upon this consideration These are in the world See 1 Cor. 15.19 6. None of Christs given-ones are obnoxious to miseries and hazards but only these who are yet in the world all the rest who are gone hence being in a condition of compleat and immutable happinesse Therefore he is only solicitous and prayeth for these that are in the world 7. Christ by removing his bodily presence took not away his heart from his people on earth nor did cast off his care of them for in his farewel he discovers much sense of their need These are in the world 8. As Christs removal did not so neither doth his exaltation into glory change his heart from respecting his people but he looks on his exaltation as calling for some fruits to descend to his followers on earth from him their exalted Lord and his tender heart will never be free of cares and desires about them so long as he and they are not in one condition but he exalted at the Fathers right hand and they left wrastling on earth for upon these considerations doth he recommend their case These are in the world and I come to thee 9. Christs tender heart and care of his people in his absence appeareth in that he is very sensible of their difficulties on earth These are in the world in that his keeping of them in the world to honour him and do him service doth endear them to him and engage him to see to all that may befall them as here he doth take notice of them before the Father since he left them in the world and in that in his bodily absence he is careful to supply all wants by his intercession as here his practice doth teach 10. Saints on earth though truly gracious yet do need constant preservation as having many trials and tentations of Satan and much lazinesse and inward lusts to deprive them of their good condition and ruine them for this is a necessary suit keep them 11. As Saints ought to be content with preservation so they will get it for what he prayeth for is granted and when Christ withdraws one mean of preservation he will still afford another And what his followers want of outward or sensible encouragement shall be supplied in a spiritual way All these are imported in this that when Christ who had kept them as it is v. 12. is to be removed he findes out a way of their preservation I am no more in the world Father keep them 12. The want of Christs bodily presence on earth to oversee and preserve his flock is richly supplied by his intercession as Mediatour and the divine protection of the Father to whom they are committed for I am no more in the world and to supply that he prayeth Father keep them making up that losse by his intercession and the Fathers
He declares how Peter with some difficultie getting in after his Master v. 15 16. doth at the voice of a damsel deny him v. 17. and yet stayeth still in a place so full of snares v 18. 2. He giveth an account of Christs conflict with the High Priest v. 19 20 21. and with one of his servants v. 22 23 24. 3. He declareth that Peter staying still there did yet twice deny his Master v. 25 26 27. Thirdly He recordeth a part of Christs trial in Pilates judgement-hall to which the Jewes brought him v. 28. Wherein after some debates betwixt Pilate and the Jews about entring of the processe v 29 30 31 32. Pilate examines him concerning his kingdome and gets a meet answer v 32 34 35 36 37. Which Pilate little heeding goeth oâ—t to the Jewes and absolveth Christ v. 38. and endeavours but in vain to release him by occasion of their custome at the feast v. 39 40. Ver. 1. WHen Jesus had spoken these words he went forth with his Disciples over the brook Cedron where was a garden into the which he entred and his Disciples 2. And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples 3. Judas then having received a band of men and officers from the chief Priests and Pharisees cometh thither with lanthornes and torches and weapons John omitting Christs agony in the garden as having been largely spoken to by the rest and contenting himselfe to record in this part of the Chapter how he was taken and bound there and carried away from thence He doth premit three necessary particulars to that Naration The first whereof in these verses is the conveening of all parties in this place He first records how Jesus after the former sweet exercise goeth out of the Citie to this garden beyond the brook Cedron wiâ—h his disciples v. 1. Next he declareth that this being a place frequently haunted by Christ and his disciples and so known to Judas v. 2. He came there well guarded to take him v. 3. I need not here insist to describe this garden nor yet to shew that as Adam sinned in a garden so Christ would suffer in a garden to expiate the guilt of this sin in all his people But we may from v. 1. Learn 1. It is the duty of Christs followers not to expect alwayes so sweet a life as preaching hearing communicating and prayer but to lay their account that after such exercises they may be called to suffer and after fair blenks may meet with black stormes for so much doth Christs example teach who when he had spoken these words in preaching and prayer and had instistute and celebrate the Supper he went forth c. to his trial 2. Such as have committed themselves to God and lest any of whom they have charge on him may very safely leave them in the midst of hazards and themselves hazard to look trouble in the face for more particularly When Jesus had spoken these words in the former prayer wherein he had prayed to the Father for himselfe and left his disciples upon him he went forth to encounter death and is not affraid to be taken from his disciples and leave them in the world since he had put them in so sure a hand 3. It is the duty of the Lords people to be resolute in undergoing suffering and to offer themselves voluntarily to God to underly it in so far as they have a calling And herein Christ is an eminent pattern who went forth over the brook Cedron a little brook running betwixt Jerusalem and the mount of Olives of which see 2 King 23.6 and elsewhere and entred into the garden where he was to meet with several conflicts 4. His taking his disciples with him and their following of him may serve to teach Partly how affectionatly Christ is to be followed when he is foretelling of his departure for on their part it imports their hanging on him Luk. 22 39. as Elisha did on Elijah till the fiery chariot parted them Partly That we should be thrifty in spending every moment of our time whatever encumbrances we have for Christ in all this throng took them with him that by the way he might informe them of their scattering and appoint the meeting place after his resurrection as it is recorded Matth. 26.31 32. Partly That Christ hath sanctified in his own person the desolate and low condition of his people wherein they would be glad of the meanest encouragement even from the company of weak Christians and yet cannot have it for he also took them with him that they might watch with him in his agony wherein yet they disappointed him as is recorded Mat. 26.38 40. And partly That as naturally we are averse from trouble especially from suffering for Christ So it is his peoples duty to train and breed themselves for such lots both by the observation of the courage of others Heb. 6.12 and 12.1 which no doubt made many in the primitive times so stout and by the observation of their own weaknesse in lesser assayes that being humbled thereby they may put themselves in Christs hand who may make notable instruments of these who at first are very weak Therefore also did he take them with him not that they might suffer at this time but that they might be bred for their after sufferings by beholding his courage and power and by getting a taste of their own weaknesse to make them more selfe-denied and eager to recover themselves at another time 5. Such as would bear out under trial and persecution ought not to be found sleeping but in the first place should make all sure with God that trial do not surprize them while they have not entreated the face of the Lord 1 Sam. 13.12 Therefore also doth he enter into the Garden that there he may endure his agony and wrastle with his Father before Judas came as is cleared by the rest From v. 2 3. Learn 1. As it is our duty to be very diligent with God when troubles are eminent or incumbent So we ought not to leave all to the pinch of extremity but should be making ready before-hand for Jesus oft-times resorted thither with his disciples See Luk. 21.37 and 22.39 And this he did not only to sanctifie unto his followers ill entertainment notwithstanding the services they do to the world as he preached all day and yet lay in the fields all night Luke 21.37 or to sanctifie essayes of hazards and trials whereby they are fitted for greater trouble when it cometh as he was long before so pursued as he could not conveniently lodge by night in Jerusalem But further he did this that in the night time he might give himself there to prayer as was his custome Mat. 14. â—3 and that before his Agony came 2. As beleevers ought not to rush upon trials without a calling so they ought not timerously to decline them but should set their face toward them
55 56 57. This great truth is here preached unto Mary by the stone taken away from the sepulchre though as yet she saw not so much in it 9. As this great truth of the Resurrection it self so also the way and circumstances thereof are to be studied and pondered for our use Therefore here and elsewhere are these so narrowly marked And in particular we may remark here 1. That he rose without observation and witnesses for albeit several felt that earth-quake and the watch and the women saw that Angel which descended at his Resurrection Mat. 28.2 3 4 5. yet it appears not that any of the watch saw him rise and those women who came first finde the sepulchre empty nor afterward did he appear openly to all whereby he might have prevented that report which was spread abroad Mat. 28.11 12 13 14 15. but only to his disciples and brethren 1 Cor. 15.5 6 7. And did leave this truth to be beleeved from the Word holding out these evidences and apparitions 1 Cor. 15.4 hereby teaching That however Christ did undeniably witnesse the truth of his glory and exaltation yet he will rather have it the object of our faith then of our sense while we are within time 2. That he rose on the third day and that very early having lien only one whole day and night which was their Sabbath and but a part of the first day which was their preparation and now on the third being the first day of the week early when it was yet dark he riseth again Hereby not only did he fulfil the type of Jonah Mat 12.40 but did also prove both that he was really dead and yet that he felt no corruption according to the Scriptures Ps 16.10 with Act. 2.31 and 13.35 36 37. having lien so short while in the grave more particularly he hasted through his sufferings to his glory that he might make way for and give a pledge of our speedy outgates as we need them Hos 6.2 3. That he rose on the first day of the week that he might perfect the work of Redemption and the new Creation on the day when the first Creation began and might sanctifie and set apart that day to be the Christian Sabbath which therefore is called the Lords day Rev. 1.10 and was the day of some of his solemn appearings to his disciples v. 19. and 26. of this Chapter and the day observed by the Church for solemn meetings and worship 1 Cor. 16.1 2. Acts 20.7 4. That the first evidences of his Resurrection were more obscure and such as at first did increase their feares and perplexities or at most but beget astonishment for all that Mary seeth is but the stone taken away and the empty sepulchre which augments her sorrow The disciples do not beleeve the womens report Luke 24.11 and what Peter himself saw did produce only wondering at first Luke 24.12 hereby not only did he prepare their weak spirits for the full comfort of this mercy in his clear apparitions by sending more dark evidences of it befoâ—â—â—â—â—d But we may also learn from it how much perâ—â—â—â—y Saints may have about their real mercies and comforts even while they are amongst their hands so long as they are in the dark and cannot discern them Verse 2. Then she runneth and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Followeth the evidencing of Christs Resurrection by the same proof of the empty grave unto Peter and to John who is here again described as frequently before by his Masters love to him The Narration of this manifestation may be taken up in foure particulars The first whereof in this verse is the occasion of their going to seek this proof Namely that Mary cometh unto them 〈◊〉 a report of what she had found representing the matter in such sad and disadvantageous termes â—s her unbelief and discouragement could invent For creating of this purpose Consider 1. Albeit all the disciples were present when Mary with the rest of the women made their report Luke 24.9 10. yet it is said here only that she â—an to Peter and John because they only made any use of her report For the rest accounted them but idle tales and beleeved not Luke 24.11 and albeit neither Peter nor John beleeved as yet as appeareth from v. 8 9. with Luke 24.12 yet they will go and be further informed Consider 2. The greater difficulty here is How Mary is said to report only that Christ was taken out of the grave and yet it appeareth from Matth. 28.5 6 7. and Luke 24.4 5 6 7 8. that Angels had told them he was risen and it is said expresly Luke 24.9 10. that Mary Magdalene was amongst these who told the Angels tidings This difficulty may be cleared two wayes 1 That Mary coming with the first to see the sepulchre Matth. 28.1 and finding it empty she ran away with the sad newes before the Angels told these tydings to the rest and where it is said she with the rest told these things Luke 24.10 it may be thus expounded that every one of them told their own part Mary told of the empty sepulchre and the rest of the women who came after her and before Peter and John ran to the sepulchre told that they had seen Angels and what they had heard from them 2 It may with as little violence to the text be cleared thus That indeed they told the Angels message Luke 24.22 23. but so as they did not beleeve it and they told also what is here recorded as their own sense of the matter whatever Angels said to the contrary Doct. 1. It is a commendable duty of Saints when they are in any distresse especially concerning Christ to repair unto the society of his disciples and communicate their case with them whatever be the successe for whatever was Maries weaknesse yet it is commendable that she goeth and acquainteth the disciples with her sad case 2. Affection unto Christ will make such as misse him very active in communicating their losses though oft-times such haste joyned with unbelief doth cause them promove but little for therefore is it marked that she runneth and cometh to the disciples out of her affection though her unbelief made it be to little purpose 3. Albeit all who get any tidings concerning Christ are bound to make use thereof and it will be marked as their fault when they do not so yet in some respect these only may be said to be present and spoken to who make use of any such tidings and for others what is spoken may be said to be in vain to them Jer. 8.8 For this cause it is said here only that she cometh to Simon Peter and to the other disciple whom Jesus loved because they made some use of her newes as hath been cleared It is said Luke 24.24
Courts and Ministers do ministerially in his Name send them out they must not run unsent they who want them and would have them blessed to them should seek them of him They who are lawfully called are to act in his Name and Authority which is to be acknowledged by people in their discharge of their trust and such messengers are to be looked on as a great and special gift bestowed on the Church by her exalted Lord. All this is imported in this I send you now when he is risen from the dead in his begun exaltation See Eph. 4.8 11. 7. This proportion and comparison institute betwixt Christs sending and theirs As my Father hath sent me even so send I you is not to be understood universally as to all the works and ends for which Christ was sent for he was sent to satisfie divine justice and to do the work of Redemption which they were not But it is to be understood of the work of the Ministry and preaching of the Gospel Nor yet is there an equality to be urged here but the proportion and distance is still to be observed and kept betwixt the Lord and his servants and the Bridegroom and his friends Nor is the resemblance only in this that as Christ was immediately sent by the Father so were they as Apostles immediately sent by him But Christs being sent by his Father and their being sent by him do agree 1. In the strictnesse of the Commission that as Christ did alwayes the Will of the Father so they must not dispense with what is committed to their trust nor be the servants of men 2. They agree in having the same promise of successe blessing in their labours as the Apostles richly found 3. They do agree in the matter of their authority so far as however he be the Lord and they servants yet they come cloathed with the same authority being in Christs stead to the people of God 2 Cor. 5.20 and Christ and God in Christ being despised in the affronts put upon them in the exercise of their Ministry Matth. 10.42 Verse 22. And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost In the next place Christ who sends them doth also furnish them with the gifts of the Spirit for that office some fruits whereof before that full measure was let out upon them Acts 2. doth appear in what is recorded of them Acts 1.15 c. Whence learn 1. Where Christ doth employ and send out any about his work their call from him being embraced and followed in obedience thereunto and with dependance upon him who hath sent them doth assure them of furniture for their calling also for they are conjoyned here I send you v. 21. And when he had said this he breathed on them c. 2. The furniture of Ministers for discharge of their calling must be the Spirit of God communicate unto them by Christ in his gifts and qualifications sutable and requisite to their work and who must be daily sought for quickening and keeping fresh that furniture which floweth from him and for making the exercise of these gifts effectual for it is the Holy Ghost who furnisheth the Apostles in their measure and station and so also other Ministers They were indeed extraordinarily gifted without any previous study and acquired abilities and other Ministers albeit they ought to make conscience of ordinary means for enabling them to that work 1 Tim. 4.13 yet it is from the Spirit of God that they must be gifted with the Spirit of that emploiment and with common and ordinary gifts for it and it is he who must accompany them in that work and make it lively and effectual 3. The Holy Ghost cometh upon every Professour and particularly Ministers by free donation and gift from Christ He is the acquiter of that furniture unto them and their great work is to receive it of his liberality for saith he Receive ye the Holy Ghost 4. This breathing on them when he communicate this furniture being an extraordinary signe of his communicating this extraordinary furniture it is therefore not to be imitate by any in ordinary who have not the dispensing of these endowments Only Christs making use thereof may serve partly to point out some resemblance betwixt this signe of breathing and the inspirations and refreshful breathings of this Spirit upon them and their gifts who receive it and as the Spirits descending at the signe of fiery cloven tongues Acts 2.3 served to point out their being furnished to speak divers languages so his being communicate by the signe of breathing holds out that where he cometh he quickens and puts life in mens spirits as by Gods breathing the first man was made a living soul Gen. 2.7 and doth refresh and make them fruitful as Caut. 4.16 partly it serveth to point out Christs God-head who hath the gifting of the Spirit in his hand and who can easily as by a breathing furnish the most rude and unlearned and make them extraordinarily able according as the soul of the first man was easily created Verse 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sins ye retain they are retained In the last place Christ asserts their authority in the discharge of their Commission and in governing his house and remitting or retaining of sins whether by the Key of knowledge or doctrine in preaching or of order and discipline and he declareth that what they act this way ministerially according to their Commission is ratified in heaven as being but the declaration and intimation of the sentence already passed there This power is elsewhere called the Keyes of the Kingdome of heaven Matth. 16.19 and the power of binding and â—loosing Matth. 18.18 Doct. 1. Christs house is not a den of confusion but an house of order wherein he hath a Camp of doctrine whereby he doth doctrinally declare his minde concerning his subjects and their duty and a rod of discipline whereby he judicially deals with them as their case requireth for so is here imported that there is a power of remitting and retaining sins both doctrinally and by judicial procedure 2. This power in the house of God is committed to Christs own Officers and Ministers sent by him unto his Church so that however private persons may declare the minde of God concerning the sin of others yea and reprove exhort or comfort out of charity yet his Ministers are to do it by office and with authority for it is ye whom I send v. 21. who are to remit and retain sins 3. This power in the house of God is committed equally and in common to all Ministers so that one doth not share in it more then another for here it is given to the apostles in common whose soever sins ye remit c. And thus the Keyes of the Kingdome are not given to Peter only but here expressely to all 4. All the members of the
they may look again and more distinctly and narrowly upon the miracle 4. To be taken up with the serious and distinct observation of Christs working is more useful and refreshful to right discerners then to enjoy his bodily presence and then bodily refreshment to hungry men Therefore now when they are in Christs company and are going to dine who it seems had fasted long yet Christ sent them away for a time from himselfe and from their meat to go observe the miracle Bring of the fish which ye have now caught 5. True love which draws disciples to hasten to be at Christ will also make them prompt and nimble in obeying his commands for as Peter was eminent in his hast to be at Christ so now he is noted as eminent in going about what is enjoyned and therefore he is only named Simon Peter went up and drew the net to land 6. As affection to Christ will elevate disciples mindes above the world and the things of it so in their following of a calling the chief and greatest beauty that they will see in it is that Christ hath commanded it and therefore they will follow it but with their heart above it for so much may we learn from this practice of Peter conjoyned with his former practice v. 7. In the first he gave proof how far his heart was above these things and here he gives proof how beautiful that service is when commanded by Christ 7. Most strict observation and enquiry about Christs working will never diminish his glory but will contribute to set out more distinctly the greatnesse of his power and liberality for before they only found the net full so that they could not draw it v 6. now they finde distinctly that it was full of great fishes and not of other trash which might have fallen into the net and particularly that there were an hundred and fifty and three 8. The more distinctly men do consider Christs works they will only finde them the more wonderful but they will finde a wonder in a wonder in them for beside the great number of fish it is marked as a new wonder and for all there were so many yet was not the net broken as it had been in the like case formerly Luke 5.6 though the Original word being the same here and there doth evidence that it was a net of the same kinde Only it is to be marked that as there the greatnesse of the miracle is pointed out by the breaking of the net so here it is amplified from this new wonder that the net brake not to teach us that Christ manifests his power sometime one way and sometime another as he pleaseth and that he will not be limited by us in the way of his working Verse 12. Jesus saith unto them Come and dine And none of the disciples durst ask him Who art thou knowing that it was the Lord. 13. Jesus then cometh and taketh bread and giveth them and fish likewise The fourth Consequent recorded is his inviting them to dine with their going about it betwixt which there is interlaced the Disciples reverencing of him who albeit they had yet some scruples concering all this his shewing of himself which his speaking to them and assuring them that it was he would easily have removed Yet being perswaded they were but groundlesse scruples and that indeed it was the Lord they do so reverence him as they are ashamed to trouble him with such questions Whence learn 1. Christ is very tender even of the bodies of his people and alloweth not pampering but that they should have a sober and moderate care of them as being the Tabernacles of his own Spirit Therefore is he the first motioner of their refreshing their bodies Jesus saith unto them Come and dine and albeit he suspended their dinner till they had secured their purchase and had observed their miracle v. 14 11. yet now he will conferre none with them till they had dined v. 15. 2. Albeit it be not expresly said here that Christ did eat with them as it is Luke 24.42 43. yet it is implied in this invitation not go but Come and dine not that he needed meat now but thereby he would confirme the truth of his Resurrection And as by the former miracle he proved himself true God so by this he would prove that he was true man still and so doth teach us That our exalted High Priest continueth our Kinsman and bone of our bone and flesh of our flesh still and that he was going in our nature to take possession for us in heaven 3. Albeit also it be not expressed that he blessed the meat or gave thanks yet it is to be understood as his ordinary practice not only before chap. 6.11 but even since his Resurrection Luke 24.30 35. Only it is clear here that he giveth it still to teach us that our daily bread and the blessing thereof cometh from him and is to be sought from him continually 4. Weak beleevers will not get their doubts and scruples soon overcome even when they know they are wrong for they knew it was the Lord and yet they had some doubts which would have put them to enquire who art thou 5. Christ is so condescending as to judge of his people by their better part and to account them knowers and beleevers who yet have some ignorance and doubtings providing they approve not thereof for so doth John record them as knowing that it was the Lord though they had these doubts 6. Albeit the best way to refute and remove the meanest doubt be to lay it before Christ yet it is a commendable duty and a testimony of reverence to Christ when these who get many proofes of his love are ashamed to own their unbelief or to bring it out as a real doubt when it assaults them but do either suppresse it or complain of it as unreasonable for knowing that it was the Lord none of the disciples durst ask him Who art thou They are ashamed to own it as a real doubt but do suppresse it And indeed however they might have complained of it as their weaknesse unto Christ yet it had been their sin to have given any consent or way unto it as this question would import they had Verse 14. This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Unto this breach of the Narration John subjoynes a remark of the number and order of this appearing of Christ unto them and that it was the third in order since his Resurrection the other two being recorded chap. 19.20 26. Only it is to be understood that John is here speaking of his more publick appearings to all or many of his disciples together Otherwise before this he had appeared oftner to Mary to Peter the disciples going to Emmans and the women Doct. 1. Christ hath abundantly proven the truth of his Resurrection his shewing himself frequently to his disciples