is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods
5. The charge and office of the Ministry is inconsistent in Gods appointment with the exercise of the office of Magistracie in one and the same person and it is so weighty a calling that it is enough to take up the whole man Therefore doth Christ the great Messenger of the Covenant and Preacher of the Gospel refuse to take on that calling Neither do I condemne thee So also Luke 12.13 14. 6. It is the allowance of Christ that humble and cast down sinners be gently dealt with by his Ministers and his rich grace will absolve such as do condemne themselves before him for by this sentence he not onely declines to exercise the office of Magistracie but doth absolve her whom he knew to be humbled in the Court of conscience 7. It ought to be no impediment to humble sinners to expect absolution from Christ that their sins are such as by the Law of God and man deserves bodily death or that they are to die a violent death for them for though this sin deserved stoning by the Law of God yet that doth not hinder Christ to give her a pardon 8. Grace is so absolute and free that it can make a very sudden change in sinners it can take them as it were in the very height of their impiety and convert and make pardoned Saints of them for so it appears in this woman who being taken in the very act of adultery goeth not away from Christ till she be absolved 9. Such as have tasted of Christs grace in pardoning their sin will retain so much sense of their own corrupt inclinations and of their obligation to Christ for his mercy that it will put them to a wary and circumspect walking for time to come for so much is imported in the direction subjoyned to her absolution Neither do I condemn thee go and sin no more See chap. 5.14 10. Albeit humble and pardoned sinners should have an eye especially upon the sins they have been formerly addicted unto and upon grosse and scandalous evils that they break not out into them Yet they should also be sensible of their pronenesse to all sinne as having the seed of all sin within them and should have an universal hatred against all sin and be watchful over themselves that they fall not into any sin Therefore is the direction general Sin no more that she should not onely be jealous of her own inclination to her former debordings or oppose and strive against some sins while she delighted in other sins but that she should watch against all kind of sin Verse 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life In the rest of the Chapter we have Christs preaching conference and debates with several sorts of hearers which we will consider in order as they lie As for the time wherein this was done we need not determine that it was on another day then that wherein he absolved the adulteresse which some gather from this that the Pharisees were then gone out verse 9. and are now come in again verse 13. for it may be conceived that these who now debate with him were some others then they who had brought in the woman who remained among the multitude to watch for all advantages or it needs not be thought strange that even they should have so much impudence as shortly to return back to oppose his Ministry so much as they could In the first place in this verse we have Christ returning to his office of preaching after that interruption made by the Scribes and Pharisees and making a rich offer of himself which occasions all the subsequent debates and discourses And in it taking occasion as would appear of the Sunnes rising and bright shining in the morning he holds out himself as the true Sun of righteousnesse and light of the world offering to all these who follow him that they shall not onely have present light to order and sweeten their walking but that this light shall bring life with it and lead to eternal life Whence learn 1. Whatever interruptions wicked men lay in Christs way yet he will not be hindered from doing and offering good to sinners for notwithstanding they hindered him in preaching verse 2 3. Yet now he returns to it again Then spake Jesus again unto them 2. There is no better way to conciliate love to Christ then to study to know him well in his natures excellencies riches and free offers to sinners Therefore doth he commend himself here that they may follow him I am the light of the world c See Psal 9.10 Rev. 15.3 4. 3. The whole world lies in darknesse of it self being ignorant of misery and of the remedy thereof following the works of darknesse and liable to affliction wrath and want of comfort and to be cast into outer darknesse where there is weeping and gnashing of teeth for so is imported in this Doctrine that without Christ mankinde are as the world is without the Sunne and the use of these lights which are enlightened thereby 4. The remedy of this sad condition is onely to be had in Christ and he is able to cure all this darknesse by enlightening the minde and causing men to know themselves by discovering and dispelling the works of darknesse removing of wrath and misery giving clear and wholsome directions in duty and chearing up and warming the hearts of his own with his comforts for saith he I am the light of the world See Ch. 1.4 5 9. The Father is indeed a light to which no man can approach and before whom Angels do cover their faces but this light being revealed in the Sonne is brought near and made comfortable unto men And his Instruments and Messengers are called lights because they instrumentally conveigh this light which cometh originally from him 5. Christ's grace and light is not confined to one place or sort of persons but is patent to the world and to men of all ranks and conditions in it Therefore is he called the light of the world 6. They who would participate of the riches that are in Christ ought to take him for their guide and follow him neither presuming to go before and prescribe unto him nor yet loitering and lying by when he in his example and directions is going before for the advantage of this offer is to him that followeth me saith he 7. As it is the duty of men who would partake of Christs riches to follow him So they who follow him indeed will employ all the comfort they finde in him to enable and encourage them to duty and will account it sufficient if they be enabled to walk after him whatever their lot be otherwise Therefore is the promise held out containing what they may expect in walking 8. They who follow Christ may expect that in his light they shall see light They will not be left in
I go ye cannot come 4. Loftie pride in mocking at the Word and taunting the messengers thereof will not go away without exemplare punishment and such scoffers may meet with that plague in reality which they in reproach cast upon the servants of God for so befell these scoffers They tauntingly suppose Christ will kill himselfe but within few yeares in the siege of Jerusalem many of them were redacted to such despair in their extremities that they did indeed cut off themselves 5. It is a great delusion among men hindering the successe of threatnings and making them insolent and bitter when they are threatned that they entertain a great conceit of their own worth and will not be perswaded but it will be as well with them as any for this was the cause of all this peoples miscarriage They conceived Christ could go to no good place from whence they would be secluded and therefore they do so taunt him Verse 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sinnes For if ye beleeve not that I am he ye shall die in your sinnes Christ in his answer doth not meddle with their perverse humours but goeth on to confirme what he had said And 1. He pointeth out the reason and ground of his sad sentence to wit their original disposition which is corrupt and earthly and contrary to his ver 23. and this also is a cause of their ignorant mistake of their own danger 2. From this he inferreth that he had justly said they should die in their sinnes seeing they would not by faith embrace him who only could apply a remedy to their evils ver 24. Whence learn 1. It is not enough that wicked men be convinced of their evil deeds unlesse they also study their original condition and know that their evil practices do not flow only from a present tentation or from evil breeding and education but are the fruits of their natural corruption Therefore doth Christ point out this to these Jewes 2. Albeit man before the fall was raised up to enjoy a spiritual life and communion with God yet by the fall he is cast down and hath his original from beneath and favours only of the world and of things therein for so much doth he intimate to these Jewes Ye are from beneath ye are of this world 3. Albeit Christ did take on our nature yet he is altogether free of the sinne and corruption thereof being divine in his original and way of conception and in his condition holy and separate from sinners Therefore saith he I am from above I am not of this world Where he doth not deny the truth of his humane nature but disclaims all communion with sinne and the corruption of flesh and blood And albeit it be said of his Saints also that they are not of this world Joh. 15.19 and 17.16 Yet it is true of Christ in a singular manner for he is absolutely unspotted by nature they are so only by regeneration and in part and comparatively in respect of others 4. As the study of Christs divine original and condition is a glasse wherein men may study the vilenesse of their own condition so it is a sad evidence of separation from Christs company so long as mâ—n retain a total disconformity to him for these ends doth he point out these two in their contrariety ye are from beneath I from above See Rom. 8.29 5. Men continuing in their corrupt original without renovation from heaven cannot expect life eternal but will perish in their sinnes for he draws this from the former discourse by way of conclusion I said therefore unto you that ye shall die in your sinnes 6. Albeit death be the desert of all sinne and God do daily threaten sinners with it Yet all this admits of the exception of faith in Christ And as this only and nothing else can come betwixt the sinner and deserved wrath so even the grossest of sinners shall not perish if they turne and fly to Christ And when sinners do not this their unbeliefe renders their case desperate and incurable Therefore is this threatning propounded with this exception even to these malicious Jewes If ye beleeve not that I am he ye shall die in your sinnes 7. It is not sufficient for preventing the due desert of sinne that men do pretend to faith in the Messiah unlesse they do acknowledge and embrace him as he reveals and offers himselfe for this Christ requires as absolutely necessary that ye beleeve that I am he where he meeâ—s with their faire pretences of beleeving in the true Messiah and sheweth that unlesse they embraced him for the Messiah how contemptible soever he seemed to be all these pretences would not avail them Verse 25. Then said they unto him Who art thou And Jesus said unto them Even the same that I said unto you from the beginning The Jewes do captiously reply to his discourse enquiring who he was that had laid so absolute a necessity upon them to beleeve on him He answers that he was even the same he had declared to them since the beginning that he began to preach to wit the Sonne of God and Saviour of the world And by this he declares that their unbeliefe would be so much the more hainous as it could not slow from ignorance they being so often informed of the truth Doctrine 1. As it is the lot of Christ and his servants to have their doctrine and threatnings in the name of the Lord entertained with reproach so also will their persons be mistaken and set at naught for such was Christs lot they scofte at his doctrine ver 22. and now they do in contempt enquire who art thou their blinde eyes not discerning his glory through the vail of his humiliation And herein his people must resolve to share with him 1 Joh 3 1 2. As the truth of God is in all ages and tunes unchangably the same So it is the duty of the messengers thereof to be constant in preaching of it and not to change their note whatever contradiction and opposition they meet with Therefore doth he notwithstanding all their malice give this answer even the same that I said unto you from the beginning as not minding to change his note 3. Albeit men may hear much which they sleight and forget Yet the Lord will not forget to reckon with them according to what they have heard whatever use they have made of it Therefore he doth not expressely answer to their question but remits them to what he had said to let them see that all of it would be laid on their account to aggravate their obstinate unbeliefe Verse 26. I have many things to say and to judge of you but he that sent me is true And I spake unto the world those things which I have heard of him Christ meeting
them which may swallow up the bitterness and griefe they put us unto and which we do pore too much upon So Christ is comforted over the bitternesse of the cup of his sufferings whereof he had a late taste by looking upon the fruit thereof 6. By the fall of Adam this inferiour world is out of frame and in disorder Not only is the whole Creation groaning and travelling in pain Rom. 8.22 but all mankinde by nature are lying in wickednesse with their backs upon God after whole image they were created and sinne and Satan are raging in them at their pleasure and making them fight against God with whom they were entered in a Covenant of friendship for so is here imported that there is need of a judgement or restauration in this world 7. No mean that could be devised beside the death of Christ was able to reforme this disorder nor can put in frame these things that are out of course for saith he now and by no other mean is the judgement of this world 8. Christ by his death hath restored the collapsed estate of this world Albeit he permit the generallity of men to lye over in their lost estate as being debtor to none Yet even they are judged in so far as they are inseparable from sin which he destroyeth and as their condemnation is made manifest But in reference to the elect world he hath destroyed and subdued sin in the guilt power and effects thereof and Satan which disturb the world and hath brought in righteousnesse absolved them and asserted them into liberty in himselfe for Now saith he is the judgement of this world 9. Albeit it be said that now at Christs death this judgement is passed Yet it is not to be mistaken when even the converted elect finde sin in its guilt and power and Satan of whom in the next part of this verse so prevalent and raging For to clear what is already said in the explication Though the purchase be then made and the application be begun at their conversion yet the full possession and victory is not attained till the end 1 Cor. 15.54 55. 2. Whatever exercise it please the Lord to put them unto yet the victory at last is sure this purchase being made 3. The raging of sin and Satan which the Elect feele and groan under is an evidence they are cast out whereas otherwise they would be at quiet Luk. 11.21 22. Rom. 7.9 4. The reason why the converted Elect finde so little present fruit of this purchase is because they make so little use of an interest in Christ by faith and of the conquest we have in him our head as Rom 6.11 Thus are we to understand this purpose Now is the judgement of this world Doctrine 10. It makes up the great disorder of this world in respect of the Elect that not only they are under the power of corruption but Satan also is daily blowing at the bellows of it and himselfe also immediately suggesting wicked tentations for here it is added as a great cause of this disorder that Satan is a Prince of this world who must be cast out that this judgement may be 11. Satan is a Prince and Ruler of these who live in sin not by any right but by tyrannical usurpation who doth furiously drive them on in the service of sin for he is the Prince of this world See 2 Cor. 4.4 Eph. 2.2 2 Tim. 2.26 12. Satan is an usurper who will not quit his possession with good-will unlesse he be cast out for he must be cast out Where it is otherwise and he but goeth out he doth but deceive Matth. 12.43 44 45. 13. Christs death is Satans overthrow Then did he spoile principalities and powers Col. 2.15 And the merit and efficacy of his death will cast him out of the Elect by degrees for now shall the Prince of this world be cast out Namely out of his tyranical usurpation in the world in relation to the Elect and out of them From ver 32 33. Learn 1. The Elect who are made partakers of Christs death are in themselves a great number gathered out of all nations and sexes of people and are Christs all whom he careth for Therefore are they called all men 2. Whatever be Christ purpose of love toward the Elect and his purchase for them Yet in themselves they are at a great distance from their happinesse till they be brought unto it for they are drawn to him which imports a distance 3. The Elect are not only far from Christ but so averse from their own happinesse and have so many impediments in their way that they must be drawn to it before they come for I will draw all men saith he compare Joh. 6.44 4. Christ will not want his purchase notwithstanding all these impediments his death doth purchase life to them and his efficacious power will bring them to participate thereof for I will draw all men saith he 5. They to whom Christ applyes the efficacy of his death will finde no place of rest till they be brought to communion with him and abide with him And he will not give over perfecting their happinesse and drawing them till he bring them where he is for I will draw all men to me that is to communion with me through my death and to be where I am 6. Christs Crosse will be glorious in their eyes who see the rich fruits thereof Therefore doth he describe it If I be lifted up from the earth to wit on the crosse alluding to the brazen serpent as a glorious exaltation of him when so many should slow to a crucified Saviour 7. Christ knew his own death and the manner of it before he embraced it and so he was not surprized with it but made it his voluntary choice for he spake this before hand signifying what death he should die 8. Christs victories over sin and Satan are glorious and remarkable not only in themselves but also in the way and manner of them that he should overcome by ignominy weaknesse suffering and death Therefore is the exposition of this lifting up given that we may ponder much this way of his successe 9. Christs words ought not only to be reverendly heard but should be marked and pondered till they be understood Therefore John thinks it needful not to leave this one word uncleared Ver. 34. The people answered him We have heard out of the Law that Christ abideth for ever and how sayest thou The Sonne of man must be lift vp Who is this Sonne of man Followeth to ver 37. the last particular in this part of the Chapter containing an objection of the people against Christs former doctrine concerning his sufferings together with Christs answer thereunto and the close of this purpose In this verse is their objection Wherein understanding well that title of the Sonne of man to be understood by Christ of himselfe and that his lifting up was meant of his death who gave out
also as hath been cleared in its proper place From v. 35. Learn 1. John is so careful to adde his testimony concerning these things and particularly his death Not only to stop the mouths of cavillers who might be ready to alledge that he was taken away before he was dead But further yet again to teach us that it is a point about which faith ought to be much employed that Christ truely died for our sins 1 Cor. 15.3 that so we may see that divine justice is truely satisfied for sin and may employ faith to get sin truely slain and subdued by the vertue of his death 2. It is also firmly to be beleeved that Christ and his followers are not in the hands of enemies to be disposed of as they please but that God over-ruleth all of them to bring about his purposes by them for this also was a part of Johns remark and testimony not only that Christ died but that the Souldiers did omit or exercise cruelty toward him in not breaking his legs and yet piercing his side according as had been purposed by God and foretold in Scripture as is after cleared 3. The doctrine of the Gospel concerning Christ is a doctrine of faith And it is to be assented to by faith whoever there be to say to the contrary for his scope in publishing of this as of other Gospel truths is that ye might beleeve 4. As faith loveth not to walk on slippery and unsure grounds So the Word affordeth sufficient ground of certainty for faith to fasten upon for John here declareth the certainty of this truth that ye might beleeve 5. It is a great confirmation of the certainty of the doctrine of the Gospel that the Penmen thereof were eye and ear witnesses of what they publish for he that saw bare record c. See 1 Joh. 1.1 2 3 4. 6. Such as are made witnesses of any thing concerning Christ it is their duty and will be their care if they be affected therewith to publish the same in their stations to the edification of others for so did John in his station And he that saw it bare record that ye might beleeve 7. Whatever exceptions unbeleevers have against the doctrine of the Gospel Yet is sufficient to condemne them and to encourage beleevers That the doctrine is true in it selfe That the publishers were assured of the truth thereof both by sight and by faith and That they were so guided by God as they would have been loath to publish any thing for a ground of faith which was not a truth All these are imported here His record is true in it selfe and he knoweth that he saith true not only in respect of his seeing what he saith but by the Spirit of faith comparing what he saw with the Scriptures as after followeth and he knoweth that he saith true and publisheth only such things as he is so perswaded of that ye might beleeve From v. 36. Learn 1. The only best way of reading and being edified by the passages of providences about Christ and his followers is to compare the same with Scripture for so doth John clear these passages for these things were done that the Scripture should be fulfilled 2. Such is our weaknesse and inadvertency that we need help to take up these Scriptures which point out Christ in the Old Testament and which serve to expound the lots he met with and to confirme our faith concerning him and his sufferings Therefore doth John help the Church in all ages by pointing at the Scripture which should be fulfilled 3. Christ is the truth and substance of that type of the Paschal Lamb and the true passeover sacrificed for us 1 Cor. 5.7 in whom and in his sufferings all that is really to be found which is pointed out and typified by that shadow Therefore what was ordained concerning the Paschal lamb is applyed here to him as the substance of that type A bone of him shall not be broken 4. Christ was not crushed by or under his sufferings but did subsist under all of it till he triumphed over it for whatever was the reason of not breaking the bones of the lamb as their great hast in going out of Egypt that they might not stay to break the bones and eat the marrow yet in the substance it pointed at this that he was not broken under his suffering but his bones were keeped whole as being shortly to rise again and triumph over it And to this also may that passage Psal 34.20 be applied which proveth true of beleevers under their trials that they are not quite crushed by them because it was true of him first 5. Christ and his followers are in the hand of God in their sufferings who carveth out the measure weight and every circumstance of their trouble and leaveth it not to the will of adversaries for so much also doth that passage Psal 34. hold out that God so keeps them as not so much as a bone is broken when he will have it otherwise And this is true of Christ first and of others through him 6. Albeit Christ endured so much from men as might put him to death Yet he would have it seen that he died voluntarily and that he was not violently compelled to die for so much further doth the truth and substance of that type point out A bone of him shall not be broken He voluntarily prevented their cruelty by yielding up the Ghost so that they needed not violent him nor hasten his death as they did with the rest From v. 37. Learn 1. Christ is pointed out not in one only but in many of the writings of the Old Testament And they need to study much in all the writings thereof who would understand what is foretold of him and compare the same with the accomplishment for their own edification Therefore doth John make use yet of more Scripture to clear these proceedings And againe another Scripture saith 2. All the Scriptures are divine and of alike infallible verity so that one of them will prove true and be accomplished no lesse then another for in these proceedings as one so another Scripture is fulfilled and gets accomplishment 3. God in his providence hath determined and appointed the least circumstance and manner of the sufferings of his people for so appears particularly in the sufferings of Christ concerning whom it was foreprophesied that he should be pierced as the Souldiers did 4. The Scripture is the true and infallible determiner who are most guilty of persecution in Gods account And according to this Rule it will be found that malicious upstirrers unto cruelty are more guilty then the ignorant executors thereof Therefore doth the Scripture ascribe this act to the Jewes they pierced him by the hand of the Souldiers as either giving a particular command for this deed or being generally guilty of all that followed upon their malicious persecuting of him and by their interposing with Pilate v. 31. occasioning this cruelty
sick and corrupt Church when corrupt men are entrusted with most grave and weighty employments in it for so was it with the Church of the Iewes when they which were sent were of the Pharisees A precise sect abounding in errour superstition and hypocrisie as the history of the Gospel maketh manifest 2. Corrupt men are more ready to jangle and lie at wait for advantages then to embrace the truth of God delivered by his servants for these Pharisees take no notice of what he had said from Isaiah nor seek to be further cleared in it but think they have an advantage of him that he should presume to baptize Why baptisest thou then if thou be not that Christ c 3. It was an uncontroverted truth both among friends and foes in the Jewish Church that at the coming of the Messiah there should be some changes in the way of Religion and an institution of new Ordinances for the Pharisees have nothing to say against his Baptisme if he were Christ or Elias or the Prophet their onely objection is Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet And John's answer I baptize but there standeth one among you c. importeth that he being Christs forerunner who was now come into the world it was lawful for him to administer this Sacrament 4. Ministers ought to arrogate no more unto themselves then to be Ministers and dispensers of the external meanes of Word and Sacraments leaving the glory and efficacie thereof unto Christ entirely And people ought so to be affected in coming to these Ordinances Therefore saith John I baptize with water not denying that Christ also baptized with water nor yet denying that baptisme administred by him was accompanied with Grace and the Spirit of God but he onely compareth his person and office with Christs and sheweth that whatever grace came by the Sacrament administred by him yet he was not the giver of it but Christ onely who had appointed him to dispence the outward seale 5. Christ may be among a people and yet they who reckon themselves very high in the Church neither see him nor know him for saith John there standeth one among you not that he was present then at that time for he came but the next day to him from the Wildernesse ver 29. but that he was come into the world and conversant with the Jewes whom ye know not 6. It is the duty of Ministers and will be the care of such as are faithful and zealous to exalt and commend Christ at all occasions that men may fall in love with him Therefore doth John again repeat his doctrine he it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose 8. The more high employment and the more eminent gifts men have and the more ready men are to esteeme of them the more will they abase themselves if they be truly gracious and be affected with the excellency of Christ for it is John the greatest among them that are born of women and so much esteemed among the Jewes and the fore-runner of Christ who thus abaseth himself he is preferred before me whose shooes latchet I am not worthy to unloose 9. Albeit Christ of free grace do honour men with eminent employments under him and particularly Ministers of the Gospel Yet such as know Christ and themselves well will not onely see that they are unworthy of the high employments they have but even to do the basest service to him for John saith not I am unworthy to be his fore runner though employed in that service but whose shooes latchet I am not worthy to unloose which was a mean and base office Verse 28. These things were done in Bethabara beyond Jordan where John was baptizing Unto this testimony the Apostle John subjoyneth the place where it was given It was as the name signifieth an ordinary place of passage over Jordan This is remarked not onely to confirme the truth of the testimony by recording the circumstances But 1. To shew that as this place where John baptized and preached was an ordinary entry to the Land of Canaan so Christ whom he preached is the Author and the Sacrament he administred a meane of entry into the heavenly Canaan 2. To shew that faithful Ministers ought to omit no opportunities but to take advantage of all occasions for setting forth of Christ and gaining of souls to him Therefore doth John make use of Bethabarah to preach and baptize in because of the daily concourse that was there Verse 29. The next day John seeth Jesus coming unto him and saith Behold the Lamb of God which taketh away the sin of the world This is Johns third testimony concerning Christ after his Baptizme given in Christs own presence when he returned to John after his tentations in the wildernesse wherein first he points out Christ as the true sacrifice for expiating of sin ver 29. Next he again applieth his former doctrine concerning the Messiah to this person ver 30. Thirdly he sheweth how he came to know him and thus to testifie of him which was not upon any acquaintance by eye-sight but when he got Commission for his Ministry it was revealed to him that the Messiah was in the world and to be manifested by him ver 31. and that he got a signe from God whereby to discerne the Messiah which was accomplished in this person ver 32 33. vpon the sight whereof he was encouraged to proclaim Christ to be the Son of God ver 34. In this verse John who had hitherto set forth Christ in the dignity and excellency of his office doth now declare how he was to execute his office and to bring about these benefits which was by suffering and therefore he points out Christ as the substance of the Passeover and daily Sacrifices who by the merit and vertue of his death takes away the sin of his own both Jewes and Gentiles Doctrine 1. Faithful Ministers and such as know Christ will diminish nothing of his commendation for any outward dispensations he may meet with for the occasion of this testimony declareth that when John was publishing the former testimonies Christ was absent and particularly under his tentations in the Wildernesse as the Harmony maketh clear and yet in the mean time he had been commending him 2. Such as faithfully point out and commend Christ he will give them occasion to do it yet more by becoming more familiar with them that so they may make him better known for whereas John had preached Christ faithfully the next day John seeth Jesus coming unto him and so will he do still though he come not any more in person 3. As faithful Ministers get more clear and renewed sights of Christ so they ought to improve those dispensations by making him known yet more to others for when Christ cometh to John he publisheth a new testimony and points out yet more of him 4. It is no
small part of Christs excellencie in the eyes of lost sinners that he was pleased to condescend to be a suffering and crucified Lord whereby he purchaseth unto them so great a good and gâ—ve such a demonstration of his love in that he would buy their well-being at so dear a rate and lay his own exaltation in pledge of it Therefore however carnal Jewes stumbled at a crucified Messiah yet John holds him out as excellent in that he was the â—amb of God or a sacrifice for sin 5. The world without Christ is lying in wickednesse under sin and under all that followeth upon it under the guilt of Adams sin and the corruption of nature under the dominion and power of actual sin and under the curse and wrath of God for it and the sense of this is it which will make thoughts of a crucified Christ sweet for so is supposed here in these words the sinne of the world 6. Mans misery through sin and wrath for sin is such as he can onely be relieved from it by Christ the true sacrifice for sin for he is the Lamb of God who taketh away sinne And onely he since the beginning of the world Rev. 13.8 7. The Legal Sacrifices and the Paschal Lamb were but types of Christ the true Sacrifice for sin and the substance of all they shadowed out is onely to be found in him who was without spot and blemish who is separated from sinners as the Paschal Lamb was set apart on the tenth day of the moneth who expiates sin by his death which theirs did but typically whose blood applied doth quiet the conscience and turn away the curse as upon sprinkling the blood of the Passeover the destroying Angel passed over who was content to be killed and rosted in the wrath of God as the Passeover was in the fire that we might live and he might be food for us and who was content to undergo all this meekly and patiently for our cause Therefore is he called the Lamb with relation specially to the Passeover and the Lambs employed for daily sacrifice and with relation to the properties of these beasts pointing out the way of his suffering as Isaiah 53.7 8. Albeit the Paschal Lamb and Lambs for Sacrifice were Gods creatures and appointed and enjoyned by God in the general for these typical uses Yet the choosing out and setting apart of such as were most fit according to Gods direction was mans work and his judgment was interposed in it But Christ the true Sacrifice was singled out alanerly by God who out of his infinite love to lost man did designe him for that work in his eternal counsel and the Covenant of redemption when man had no way to help himself who separated him from sinners by spotlesse sanctification to be a perfect Sacrifice and who sent him out of his own bosome to accomplish the work of redemption for these causes is he called the Lamb of God as his peculiar priviledge above these types 9. Christ is the true Saviour who taketh the burden of sin from off his people and bears it himself and by bearing of it doth destroy and abolish it This he did by his death in transferring the guilt of their sin upon himself and bearing the punishment and wrath due to it by which he hath merited the taking of sin away out of Gods sight and obtained a dominion over it and this is made forth-coming to his people partly by justification wherein the merit of Christs death is applied for taking away the guilt and punishment due to sin so as it shall not be inflicted partly by sanctification wherein the power of his death is applied for subduing and purging the filth of sin till the beleever be presented spotlesse He is the Lamb of God which taketh away sinne or taketh it oft them beareth it himself and taketh it quite away for the word will import all these 10. The vertue and efficacie of Christs death doth expiate and take away the sin of the universality of his elect throughout all the world and is not restricted to Jewes only as these typical sacrifices were but extended to all his elect among the Gentiles also for he taketh away the sinne of the world which is not to be understood of all and every man for their sinnes are not taken away but of his own scattered through the world and in all ages of it and particularly as taking in Gentiles as well as Jewes as the word world is taken 1 John 2.2 Beside they may also be called the world as being many in themselves as being in his estimation as good as all the world and they who will one day be set apart from the rest of the world and make up a peculiar world of themselves 11. Christ coming into the world for the redemption of lost man ought to be looked on as wonderful in his incarnation sufferings and in the love from whence this floweth and as rare and matchlesse there being no Immanuel but one no love no actions like his and therefore much to be admired and esteemed of And all who would reap benefit by him ought to turne their eyes off all other things expecting no such benefit from them in whole or in part and fixe them onely on him All these are imported in this duty to which John inviteth his hearers to behold or see and fixe our eyes upon the Lamb of God Ver. 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me John here applieth his former Doctrine concerning the Messiah which he had preached both before Christs coming to him and since he went to the Wildernesse ver 15 27. to Jesus Christ now present Whence learn 1. Ministers can never enough be careful in setting out Christs excellencie notwithstanding any outward condition wherein he is nor in putting away any honour due to Christ when it seemeth to be given to them nor in studying his eternal Godhead and commending his excellency above all because of that for this is the summe of that doctrine which here again he inculcates after me cometh a man which is preferred before me for he was before me 2. God doth approve in his servants not fits and flashes but fixednesse and constancie in their discerning Christ and his glory in his lowest estate And they will finde no cause to repent or eat in any honourable thoughts they have had of him Therefore doth John as no reed shaken with the winde adhere unto and again publish his former doctrine 3. The same things spoken over and over again of Christ will not be tastlesse to such as know his excellencie and truths often inculcate are the truths which we come oftenest short in taking up and yet should study most So much also doth Johns frequent repetition of this doctrine teach 4. The dignity and excellencie of Christ as God becometh comfortable to the Church being found in our nature by his
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
Christ and his followers as if they were possessed with an evil spirit then these who are his real slaves themselves for they who are of the devil ver 44. say of Christ thou hast a devil 5. Such is the power of ignorance prejudice or malice when men are possessed therewith that they will draw bad conclusions and put hard constructions upon best actions for upon Christs useful and true doctrine they think they do well to draw these bad conclusions Say we not well intimating they had a custome of it before that thou art a Samaritan c. since thou speakest so Ver. 49. Jesus answered I have not a devil but I honour my Father and ye do dishonour me 50. And I seek not mine own glory there is one that seeketh and judgeth 51. Verily verily I say unto you if a man keep my saying he shall never see death In these verses we have Christs answer to this blasphemous calumnie And 1. He declareth that he had no devil but was honouring his Father in what he did and said and therefore it was their great sinne thus to reproach him ver 49. 2 Lost they should think he took to is ill as an indignity done to him he declareth that he was no selfe-seeker nor hunter after vain-glory nor needed he avenge himselfe on them since the Father will honour him and take course with them who rub upon his glory ver 50. 3. To shew what his true glory is and what their losse is who despise his Word he sheweth what blessed effects shall follow upon observing of his doctrine ver 51. From ver 49 Learn Bitterest calumnies should be answered meekly by Christs servants And however men fâ—ile in duty to them yet they should still cleave to duty Therefore doth Christ meekly deny the calumny I have not a devil and refutes it with reason 2. As it is the duty of all Gods people to seek the honour of God as their chiefe end so Christ did eminently honour his Father both in his doctrine and obedience for so saith he I honour my Father See Joh. 17.4 3. They who sincerely seek Gods honour do prove that they are not guided and acted by Satan whatever the world think or say of them for so doth Christ prove his point I have not a devil but I honour my Father 4. Mens innocent lives and carriage is the best mean to refute unjust calumnies and reproaches for so doth Christ refute their blasphemy by his honouring of God in his carriage 5. It is a commendable zeal for God honour when his faithfull servants will not suffer wicked men who carry the devils stamp and image to father themselves on God as his beloved and dear people for in this particularly did he honour his Father here in telling them plainly what they were 6. As mens honouring of God will not stop the mouths of malicious slanderers So their sinne is very great who reproach them who do honour God And particularly this holds true of Christ who cannot be dishonoured but it rubs upon the Father also Therefore saith he by way of sad chalenge I honour my Father and ye do dishonour me See Joh. 5.22 23. From ver 50. Learn 1. Such as unfeignedly seek Gods honour will not hunt after vain-glory nor seek their own glory save in so far as Gods honour is stricken at by the reproaches cast on them Therefore doth Christ subjoyn I seek not mine own glory 2. Such as unfeignedly seek Gods glory need not be anxious about the reproaches they meet with seeing God undertakes to see to that Therefore also lest they should think the want of honour from them grieved him he saith I seek not mine own honour there is one that seeketh and judgeth 3. As Christ did honour the Father in going about the works of his calling so the Father did undertake and hath now honoured him and will avenge all the blasphemies and reproaches that wicked men belch out against him for saith he there is one that seeketh and judgeth From ver 51. Learn 1. Christ is never so angry with his foes as to forget his friends Yea he delights to conveigh his threatnings against enemies in promises to his children if so be they will consider their losse and yet take hold of his offer Therefore instead of threatning he makes a gracious promise and that not only for the confirmation of any weak ones who were then hearing but to try what such an offer might yet work upon these wicked men 2. Albeit most part of men make but little account of the matter of their salvation and these who have any thoughts about it are very averse from crediting Christs naked Word about the way to it Yet Christ would have it looked upon as a weighty businesse and would have it out of all contraversie that he will make good the Word which he speaks concerning it Therefore doth he premit his ordinary asseveration to this doctrine Verily verily I say unto you that he may teach them that it is no light or trivial matter he is speaking of and that he may remove all hesitation concerning the truth of his Word 3. Such as would receive any benefit by Christs doctrine should not only hear it but lay it up in their heart and keep it in some measure of sincerity in their life for it is required that they keep my saying 4. Albeit such as cleave to Christ and make conscience of obedience to his Word may meet with very many troubles and may oft-times have very great fears about death and their eternal happinesse Yet they shall be secured from eternal death and all their other troubles and bodily death it selfe shall be swallowed up into victory for if a man keep my saying he shall never see death to wit eternal death and consequently shall get a good account of all the steps betwixt him and eternal happinesse Ver. 52. Then said the Jewes unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater then our Father Abraham which is dead and the Prophets are dead whom makest thou thy selfe In these verses they repeat their blasphemy and think themselves confirmed in it and that they have him at a seen advantage in what he last spake For whereas he had said they should never see death who keep his sayings they think that many wayes absurd and reflecting upon himself For 1. Then certainly Abraham and the Prophets were nâ—ne of his disciples for they are all dead Nay 2. â—e behoved to be very arrogant who made himselfe greater then Abraham and the Prophets in that he ascribes a quickening vertue to his Word not only in respect of himself but his hearers also Whereas they not only kept not others alive but are dead themselves Doctrine 1. Wicked men will be as little taken with Christs promises as they are terrified with his
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
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
expected that carnal men and especially corrupt Church men will raise a fire of persecution as the only remedy they know to blast it for say they If we let him thus alone all will go to ruine and therefore they must persecute 2 When Christs enemies are pleased to speak out their mindes plainly it will be found that their interests and worldly state is their great Idol and that which drives them to persecute Christ for this is their fear it substance that they will lose their reputation by the peoples leaving them and following of him and that if their Nation ruine their power will be gone 3. Persecutors do look on Christs successe with an envious eye and in a multiplying glasse that so it may whet their malice against him for when some few have beleeved they take them up as so many that if he continue a while all men will beleeve on him in which experience proved there was but too little truth 4. Whatever be the real Idols and Interests of Persecutors Yet they will labour to cover them with pretences of publike good and safety for albeit their own reputation and places sweyed most with them yet they give out this for their colour The Romans shall take away bath our place the Temple that is dear to us as what is our own and Nation 5. It is the usual policy of Persecutors to decline by all means to oppose Christ in his Kingdome as Christ and truth as truth But they labour to colour the quarrel with some specious pretences that so they may hide the odiousnesse of their course from others and blinde their own eyes that they may not see they are fighting against God for â—hey will persecute Christ not as the Messiah but as one who would bring ruine upon them by the Romans As Christ was called a Samaritane a blasphemer and one that had a devil and then they did persecute him as such a one And as of old Christians were covered with â—he skins of wilde-beasts that dogs and Lions might teaâ—e them more greedily So is it still with Christians and truth they suffer under odious imputations that it may seem more just to persecute them They are called hypocrites and under that cloake pittie is hated truth is called errour treason and what not and then suppressed 6. It is the unjust prejudice and erronious principle of many and especially of Statesmen and Rulers against Christ and his Kingdome that it is inconsistent with the safety of the Nation and State where it is admitted And the pretence of a necessity and interest of State is an old engine for bearing down of Christ and Religion for this in particular is their pretence of not â—etting Christ alone All men will beleeve on him and the Romans shall come and take aâ—â—ay both our place and Nation 7. It is helâ—â—sh injustice against Christ and his Kingdome to father any miseries of a Nation where he is received on him or it or to cut and carve upon Religion and his Kingdome â—o as men think may best contribute to the safeâ—ie of their worldly interests for in both these they enjure him His doctrine allowed of no sedition nor did he claime to a worldly Kingdome the receiving of him by whom Kings reign is the way to uphold States and Nations and any calamities that follow upon the Gospel are not the fruits of the Gospel but of mens own sins who make not use of such a jewel And on the other hand it is their unjustice that they will not consult what is right or wrong dutie or sinne in this matter but what is profitable or hurtful and that they will not admit of Christ if he contribute not to their standing Whereas though the Romans should have destroyed them upon that account yet what was that if it were their duty and they were in the way of God 8. Such as bend their wits to finde out indirect and sinful courses whereby they may avoid feared trouble and establish themselves it is righteous with God to make these same courses bring their fear upon them And particularly they who seek to establish their own estate and power by the overthrow of Christs Kingdome do take the compendious way to establish his Kingdome and overthrow their own for they know no way to suppresse Christ and save themselves from the Romans but to persecute him and in the issue this advanced Christs interest and in Gods righteousnesse drew the Romans upon them some few years thereafter Verse 49. And one of them named Cajaphas being the high Priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not Secondly in the carriage of these Rulers we have recorded what was Cajaphas his over ture for preventing this danger He propounds very imperiously a common rule of policy that in a case of danger it is expedient one should be cut off for the good of a Nation rather then the whole Nation perish And that therefore Christ was to be cut off that so the Nation might be freed of that hazard This counsel and principle beside what God intended in it of which afterward may have it 's own truth in it That in the case of danger to a Nation or society one is bound to preferre the safety of the whole to his own particular safety or That justice is to be executed on a particular malefactour lest the neglect thereof make his sin National and bring judgements on a Land But this doth not at all justifie the putting of an innocent to death for the safety of any for that were to sinne to avoid trouble Far lesse doth it justifie it when men do hereby not only cut off the innocent but do not avoid but in effect draw on ruine on the Nation He who gave the counsel is described from his office that he was high Priest of which use is to be made in the following purpose Only what is added that he was the high Priest that same year points at the corruption crept in among them as is recorded in History in these latter times in that the office which by Gods appointment was astricted to the family of Aaron and to continue during life was either usurped by these who had most power extending the possessours and held so long as they could Or was purchased by favour or money of their conquerours for so long time as pleased them or they did agree upon Their own ambition begot these practices under the Grecians and that together with Herods policies and afterward the avarice of the Romans did continue them And he is said to have been only for that same year because it had been the custome of the Romans immediately before his election to change them yearly and however some might continue longer yet it seems the paction was but from year to year As to what further
may be said concerning his office and Annas being joyned with him before Luk. 3.2 it may be spoken to if need be on Chap 18.13 Doctrine 1. As the most pure Ordinances of God are easily corrupted by lewd men So in particular the ambition of men taking advantage of times of publike confusion and oppression doth oft-times overturn the precious Government and order of his house while either they do what they list and is in the power of their hand or employ their power with oppressours to make merchandize of the things of God for thus and upon these grounds was the Ordinance of the Priesthood corrupted while men either usurped it or did serve the interests of or gave money to their conquerours to obtain it 2. As mens wisdome or their conceit of it doth ordinarily fill them with pride and contempt of others So such wit will readily never do well nor lead men on right courses for he gives his opinion insulting over the rest as knowing nothing at all nor considering when yet his wit led him only to crucifie Christ 3. Such as corrupt the Ordinances of God and take sinful courses to put themselves in power in Gods house will prove but small friends to Christ and his Kingdome whatever they seem otherwise to be for it was he who procured himselfe to be the High Priest that same year that gave this pernicious counsel against Christ 4. Albeit it be the duty of all to preferre the publike welfare of a Church or Nation to their own safety or interests Yet it is unlawful to promote never so publike a good by sinful means for herein did his opinion prove unsound in seeking to prevent the perishing of the Nation 5. It is a sinful principle in worldly policy to study to preserve the peace of a Nation by cutting off these who promote the Kingdome of Christ for this in particular was the sin of his counsel that albeit they had nothing to say against Christ yet better he perish were he never so good or right then things should be in hazard Whereas albeit this might have indeed preserved them yet it was not a lawful mean 6. Mens wit will never lead them right so long as they separate profit and expedience from lawfulnesse and right and do preferre the one before the other for in all this he looks only to what is expedient for us 7. The rarest wits of men when they are left of God and do make no conscience of sin to compasse their designes will but miscarry and run upon the dangers they labour most carefully to avoid for though this seemed most expedient and a short cut to be rid of Christ and secure the Nation yet neither succeeded with them Christ and his doctrine prevailed still among them and their Nation did perish Verse 51. And this spake he not of himselfe but being high Priest that year he prophesied that Jesus should die for that Nation 52. And not for that Nation only but that also he should gather together in one the children of God that were scattered abroad In the third place before the acceptation of this overture be recorded John doth interlace some remarke upon this opinion Wherein 1. He points forth the hand of God over-ruling him in bringing out such a discourse v. 51. It is said he spake this not of himselfe but he prophesied c. The meaning is not that he knew not what he would have been at in this opinion or that he intended that by Christs death Israel should be indeed redeemed from sin or intentionally prophesied of him It is clear enough that he purposed nothing else but to put Christ out of the way that there might be no occasion for the Romans to fall upon the Nation But the meaning is that in giving his wicked counsel to procure the safety of his Nation from the Romans by putting Christ to death God over-ruled his tongue to bring out an Oracle concerning his purpose to save his people by the death of Christ 2. John enlargeth this prophecy which Cajaphas uttered unawares ver 52. shewing that in Gods purpose the benefits of Christs death were to be extended further then to the Nation of the Jewes only even to all the elect scattered through the world It is further to be considered that Johns saying being high Priest he prophesied c. doth make nothing at all for their opinion who assert the infallibility and assistance of the Spirit with Popes even albeit they be wicked men such as Cajaphas was who yet being high Priest did prophesie concerning the death of Christ For 1. They have not yet proven from Scripture that their Popes have that warrand for their office nor any of these diverse priviledges which the high Priest of the Jewes had 2. The high Priests of the Jewes even when they observed Gods order in coming to it albeit sometimes some of them did prophesie and for a time they had the extraordinary gift of Urim and Thummim yet they fell in grosse errours Aaron made the golden calfe Urijah brought in an altar after the pattern of that in Damascus 2 King 16.10 11. 3. Since this man came not in an orderly way to his office if they will argue from this it will follow that not only their Popes whom they account to be lawfully chosen but even their Anti-popes whom they condemne must have the same priviledge of infallibility 4. Such a prophecy as this doth indeed very well beseem them who sit in the Temple of God as gods and yet are bitter enemies to Christ and his truth For he did not intentionally bring forth any thing for Christs advantage only God over-ruled his tongue in venting his wicked malice that he should propound this Oracle 5. His being high Priest is added not as a reason why he did prophesie though some of them of old might have had revelations and God may when he pleaseth even employ a wicked man that way but to shew that because of his authority and place which would readily incline the rest to follow him therefore God over ruled his tongue that he should bring forth no overture concerning Christ but what was agreeable to his purpose in sending his Sonne into the world From these verses Learn 1. Gods over-ruling hand can secure that in the consultations of men nothing shall be concluded concerning Christ or his Church but what he hath appointed to be done for so did he over-rule this consultation and Cajaphas his overture See Act. 4.27 28. 2. The more power and sway any wicked men have the more we are bound to beleeve that the overruling hand and providence of God will set bound and limits to their consultations and conclusions for the good of his Church for whereas it might be little regarded what others might say whose opinions were of lesse weight yet when the high Priest begins to speak God overrules it that he shall prophesie and utter an Oracle 3. In beleeving Gods providence
of the ointment and so the matter came to be known which occasioned the subsequent quarrelling Ver. 4. Then saith one of his disciples Judas Iscariot Simons sonne which should betray him 5. Why was not this oyntment sold for three hundred pence and given to the poore In these verses is recorded a consequent of this practice of Mary namely Judas his quarrelling of it which also was an occasion of his going and betraying his Master as the other Evangelists mark Albeit the other Evangelists lay this upon all the disciples because in appearance they consented to him and seconded him in so plausible a cause Yet John declareth it was he who raised the debate and under a pretence of caring for the poor condemned this practice as a needlesse waste Whence learn 1. Very grosse hypocrites may be near to Christ in outward profession and may be entrusted in eminent employments for Judas Iscariot Simons son which should betray him is one of his Disciples 2. Such as follow Christ on unsound tearmes and will forsake and betray him in a strait will be now and then bewraying their unsoundnesse before hand if they be well observed for he which should betray him brings out his covetousnesse here before hand 3. It is the great and woful art of hypocrites that they mask their corrupt intentions with fair pretences and that they desire to lurk so long as they can for all his language is why was not this ointment sold for three hundred pence and given to the poore This whole summe after the English account amounts according to the opinion of some concerning the Roman penny to nine pounds seven shillings six pence O according to others to eight pounds six shillings eight pence And as this points out the great liberality of Mary in this her practice So Judas by his mentioning thereof insinuates that it was altogether needlesse to bestow so much on such a peece of service to Christ As indeed men are ready to account it great waste as the word is Matth. 26 8. when a little is bestowed on Christ and his service when yet they can waste more needlesly in serving their lusts without noise or grudging But this wanted not a fair pretence that Christ cared for no such costly anointing and that it did not beseeme their low estate And withal his great covetousnesse is masked with a pretence of care for the poor It is very dangerous to live in times when cloaks of faults are as rife as the faults themselves 4. It is the will of God that the poore be taken notice of and supplied by every one according to their ability for so much appeares in Christs practice who in his deep poverty did lay up somewhat for them as Judas exception imports See Joh. 13.29 Verse 6. This he said not that he cared for the poore but because he was a thiefe and had the bag and bare what was put therein Before John set down Christs answer he doth first take off Judas his mask and sheweth that this did not proceed from his care of the poore but that having the bag in his custody wherein any money Christ had was kept and being a thiefe he was sorry he lost such a prize whereupon he might have preyed He is called a thiefe either because he had already interverted some of that money which was in his keeping to his private use or because he had purposed so to do being resolved to forsake his Master since he heard of his sufferings and that they were now approaching Whence learn 1. Let men pretend never so fair to cover the naughtinesse of their hearts Yet Christ knoweth all the secret deceipts of the heart and how contrary their intentions are to their pretences for here by his light it is cleared that he cared not for the poor 2. As Christ knoweth the naughtinesse of every heart so he will in due time one way or other discover what is within men for here the vail is taken off Judas This he said not that he cared for the poor 3. Whatever hypocrites pretend yet it is but themselves and some interest or advantage of their own they drive at in all they do for Judass's aime in all this was to reap advantage to him selfe 4. It is egregious theft before the Lord when men do carry on their avaritious designes under pretence of caring for the poore and when in affection or practice they are not faithful in what is committed to their trust but do intervert that to their private use which is designed for publike or pious uses for thus was Judas a thiefe in taking to himselfe what was to be employed for the use of Christ and his disciples or for the poor 5. Riches and the bag are not in such esteem with Christ but that the baâ—est of his followers may have them in keeping and under their power for of all the twelve Judas had the bag and bare what was put therein 6. When Christ suffers mens corrupt affections and suteable tentations and objects to meet it is a sad judgement and snare upon them and a presage that he will give them up to a neck break for it was a sad judgement upon Judas that being a thiefe he had the bag and so wanted not an opportunity to satisfie his covetous disposition Verse 7. Then said Jesus Let her alone against the day of my burying hath she kept this Followeth Christs answer and Apology for Mary In the first part whereof he defends her practice which Judas had quarrelled by shewing she did it upon an extraordinary cause and occasion to wit that foreseeing his death by faith she would testifie her â—ffection to him by doing this last duty now which she could not expect to get done afterward Whence learn 1. It is a great sin in any especially if they be of any eminency to discourage any of the Saints or interrupt them in their serving of Christ for Christ finds it needful to bid let her alone as knowing it might weaken her hands that she was checked by one of his Apostles 2. Christ will take the maintenance and defence of these who serve him against all that would oppose and carp at them for he lets her say nothing but interposeth on her behalfe Let her alone 3. Whoever misconstruct the honest actions of Saints yet Christ doth judge aright of them and alloweth them his approbation for Judas accounted it a waste but Christ approves of it as kept for the day of his burying 4. Christ in his suffering death and buâ—â—d is very honourable in the estimation of Saints who know him right And he doth esteem highly of his own sufferings for her keeping this ointment for the day of his burying intimates that she by faith saw him honourable in his death as well as in his life and that his death not only should be acceptable and â—â—voury to God but fragrant to all the Elect. and should fill the world with a sweet smell
way v. 30. yet it must be spoken from the Word by God to the heart before we get ease 3. Such as are truly exercised in conscience will finde ease in comfortable promises clearing their condition from the Word albeit the trouble lie on for thus Christ is comforted by a voice from heaven clearing his case 4. Christ is a supplicant whose voice is acknowledged by the Father as the voice of his Son in that for which he seeks to him for here his supplication is answered by a voice from heaven 5. The Father is glorified in the life and sufferings of Christ and not only doth the Sonne glorifie him herein but he undertakes to glorifie himself As here his answer doth shew I have both glorified it and I will glorifie it againe 6. The Lords answers to troubled souls are very full clearing all they do or can propound and all they feele or is lying upon them for he not only undertakes to glorifie his Name in that wherewith Christ is now troubled but cleares further what he had done 7. Gods speaking to a troubled soul brings not only comfort under their present pressures but is a Pisgah from whence they may take a comfortable view of their by-past lots and may see faire ground of hope for time to come for in this comfort God cleares both by-gones and the time to come I have both glorified it and will glorifie it again Verse 29. The people therefore that stood by and heard it said that it thundered others said an Angel spake to him 30. Jesus answered and said This voice came not because of me but for your sakes In these verses upon occasion of the several conjectures of the people concerning this audible voice v. 29. Christ doth expound Gods purpose in this publick way of comforting him That he did it not so much because Christ needed it as to testifie unto them that he was accepted of God owned of him in his sufferings and would be victorious over them through him Whence learn 1. God is very glorious and full of Majesty and appeares so when he reveals himself His voice even in consolations is glorious for his voice here was such as the people said that it thundered when they heard it 2. As natural men are ignorant of spiritual soul-trouble so do they as little understand the consolations which God alloweth on these who are so exercised for they understand nothing of this matter but some it seems who were more remote said it thundered others more neare said an Angel spake to him 3. It is the great fault of men that they delight rather to talk curiously of the extraordinary manifestations of God then study to know the use to be made of them Therefore they are curiously debating what this should meane when Christ tells them they should study for whose sake it came 4. Consolations are then double consolations when men are not only refreshed thereby but are led to know how they ought to be improven Thus Christ is led to look on this voice for whose sake it comes and knows what use should be made thereof 5. All the glorious testimonies given unto Christ from heaven tended to point him out unto sinners as the true Messiah approven of God And that for the conviction of the malicious and for the encouragement and confirmation of their faith who flee to him Therefore saith he This voice came not because of me but for your sakes He needed indeed the consolation and it might have been imparted to him in a private way But this publick way of declaring the consolation was for their behoof Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should dye In these verses is recorded the fourth particular in this part of the Chapter namely that Christ being now calmed in his exercise and refreshed with the late consolation doth resume the point he had been upon ver 23 24. and publisheth more fully the glorious fruits and effects of his death The fruits of his death here mentioned are 1. The judgement of this world 2. The casting out of Satan the prince of this world ver 31. 3. The drawing of all men to him when he is lifted up from the earth ver 32. which lifting up he expounds to signifie the manner of his death ver 33. Now for right understanding this purpose the great difficultie is to take up rightly the first fruit of his death concerning the judgement of this world which may be diversly taken according to the different acceptions of the words judgement and world which may be diverse wayes expounded For first Takeing the world for the world of the Elect as 2 Cor. 5.19 and Joh. 3.16 where the reasons of this denomination are given the meaning will be That they are judged in Christ their head That is partly they are condemned in him who in his sufferings represented and stood Surety for them all and was accused sentenced and put to an accursed death for them and so God for sinne condemned their sin in Christs flâ—sh Rom. 8.2 And partly that by this judgement of Christ in their name there ariseth a judgement of absolution to them in their own persons through him This in it selfe is a clear and useful truth and doth well agree also with the casting out of Satan after mentioned Yet it doth not exhaust the fall scope of this place And albeit the Elect considered by themselves be sometimes called the world yet it is not so clear in Scripture that they should be called so emphatically This world which is usually taken in another sense especially when in the next words and 2 Cor. 4.4 This world are they of whom Satan is Prince and God For albeit he reigne in the Elect while they are children of disobedience and of wrath as well as others Eph. 2. 2 3 Yet it is not in respect of them that he is Prince of this world and therefore the name is not so proper to them Secondly understanding this purpose of the reprobate world over whom Satan is Prince the meaning is that they are judged or condemned in the sufferings of Christ which holds true in these respects 1. It seals up the condemnation of all these unto whom this purchase is revealed and yet do reject the offer 2. The sufferingâ— of Christ are a pattern and exemplary making manifest what is the judgement abiding the wicked for whom this purchâ—â—s is not made for if this be done in the green-tâ—ee what shall be done in the dry 3. They are condemned in Satan their head and Prince who was foiled and cast out by the death of Christ on the Crosse even as the Elect are judged and absolved in the suffering and victory of Christ their head These are indeed truths which do agree well with what followeâ—h
of the casting out of Satan Yet do not exhaust the scope either For there is more that followeth on this ejection of him then all that And therefore Thirdly That I may fall upon a more full interpretation It would be considered that the tearme this world or the world at it is sometime taken for this present life and enjoyments thereof in opposition to eternity Luk. 20.34 Joh. 13.1 1 Cor. 7.31 and elsewhere So it is used sometime to point out the state of this inferiour world and all persons therein as they are corrupted and out of frame by the fall of man Thus to be of this world is to be in a corrupt estate Joh. 8.23 we are not to be conforme to it Rom. 12.2 ought to keep our selves unspotted from it Jam. 1.27 The wisdome thereof is condemned 1 Cor. 3.19 and its courses Eph. 2.2 and the world and things thereof are to be disclaimed as not being of God 1 Joh. 2.15 16. Againe the word judgement in the Ebrew phrase usual to the New Testament doth signifie the exercise of power and authority for reformation of abuses and restauration of things that are out of frame to their right and primitive order Yet so as including a condemnation of all that bred this disturbance or is worthy to be condemned and an absolution and asserting into liberty all these who were wronged under that disorder According to these significations of the tearmes the sense of the words will be this agreeable to Daniels prediction of Christs making an end of sins and bringing in everlasting righteousnesse by his death Dan. 9.24 That whereas by the fall of Adam the world hath fallen into confusion and disorder man hath fallen from integrity and happinesse Satan and sin have reigned and raged in the world Rom. 5.21 Eph. 2.2 The children of this world have blessed themselves in their bad condition and the Elect have lien under slavery and bondage Now Christ by his death hath taken away this disorder by dethroning and condemning the disturbers sin and Satan by bringing in everlasting righteousnesse by manifesting the condemnation of the wicked and by restoring the Elect to that happinesse they were deprived of by sin This I take to be the most satisfactory interpretation partly because it is most comprehensive for albeit sinne and Satan be condemned and cast out only in respect of the Elect world and the restauration be only purchased to them yet the interpretation also includes all the other interpretations of condemning sin and Satan and of the Reprobates as is before explained and the absolution of the Elect through him who was condemned as their surety And partly because it runs well with the râ—st of the fruits of his death here mentioned For this judgement of this world is put first as a comprehensive and general fruit that hereby he reformes these things that were out of frame by the fall of man The next of Satans casting out is subjoyned to point out the mean and way of this restauration namely by dethroning the usurper and disturber And the third of drawing all men to him is added as an effect and further explication of this restauration of the Elect world that he will draw them to himselfe the fountain and channel of that happinesse which they lost in Adam It is further to be considered for clearing the words That while Christ saith now in his sufferings is the judgement of this world and Satan cast out we must avoid two rocks in understanding of them 1. That we conceive not of this as if this judgement and casting out had not been in the world before the time of Christs death For the Elect were made partakers of the benefite hereof in all ages before the Incarnation of Christ But the meaning is partlie that this world was never judged nor Satan cast out at any time but by vertue of his death which he was now to suffer and that now he was to pay the price and fight the good fight by vertue whereof it is that in any age Satan is foiled and the world judged And partly that now he was to have more visible and copious fruits of this judgement then formerly especially thoughout the world and not among the Jewes only 2. We are not to conceive as if this judgement of restauration and the casting out of Satan were compleated and perfected at the death of Christ For albeit the purchase be then compleatly made yet the application doth but follow in due time to the Elect and that is carried on by degrees till in the great day there be a compleat restitution of all things Acts 3.21 and a solide victory and triumph over all our enemies And therefore it is spoken of by way of promise for the future the Prince of this world shall be cast out and I will draw all men Not to repeat the several instructions which have been pointed at in the several interpretations of the first phrase all which are included in this interpretation we may further from verse 31. Learn 1. Whatever be the sharp exercises of Saints under the sense of wrath yet it is to be expected they will have an end if not also passe shortly over for this encouragement is given us in the experience of our head who is now in a short time calmed See Isa 54.7 8. And albeit Heman had a long time of it Psal 88.15 Yet he saw an end of it 2. When the Lord seeth it sit to exercise his children with much and sore exercise whereof they will not so soon see an end Yet such is his mercy as not to over-drive them but to afford them a breathing time betwixt one pâ—ng and another which they should highly esteem of for so is also verified in Christ who although he was a man of sorrows and acquainted with grief and another sad storme was abiding him after this Yet he gets this calme and a clear sun-blink among hands 3. How much soever exercise do perplexe and confound the thoughts of Saints so that they will be tempted with strange thoughts and misconstructions of their lot and of Gods dealing toward them Yet when the cloud is over they will recal these thoughts and look as comfortably on the saddest of their lots as ever So much also doth Christs experience teach who in his exercise abhorred his suffering of the accursed death and the wrath of God Yet now when he is calmed he hath as sweet thoughts of that lot as formerly he had verse 23 3. Such as would have their issues from trouble and their exercise blessed unto them ought to make use thereof and to emprove them to the best advantage in their place and station for herein Christ hath cast us a copy who being comforted and getting a breathing time doth fall a preaching againe and communicates his consolations to his hearers 5. The best way of looking on our sad exercises and straits is to ponder the fruits that God will bring out of
speak even as the Father said unto me so I speak 8. It is the duty of the Messengers of the Gospel to cleave close to their commission without adding or diminishing for herein Christs practice is a pattern of their duty 9. Such as are perswaded of the excellency and absolute necessity of the Gospel will cleave to it and publish it in their stations were their discouragements never so many or the opposition made to them never so great for upon this I know that his commandment is life everlasting Christ inferreth this by way of conclusion whatever I speak therefore even as the Father said to me so I speak Intimating that upon this knowledge of the worth of his doctrine he cleaves to it and speaks it however they contemned him and it CHAP. XIII HItherto John hath recorded Christs proceedings in his ministry with all sorts of people and especially these things in his doctrine and miracles which had been omitted by the other Evangelists Now in this and the following chapters to chap. 18 he records Christs carriage toward his disciples in taking his farewell at the last passeover omitting for most part what the rest have set down and recording what they had omitted And in this Christ having warned them of a traitour among themselves of his removal from them by his death and his resurrection and ascension following thereupon and of their own trials and exercises they were to meet with He doth largely let forth his heart unto them in sweet cordials against his death and departure from them in notable directions and encouragements unto them as preachers of the Gospel and in delivering his full Testament to them and to all Saints in them Closing all with a solemne and publike prayer to the Father In this chapter is recorded 1. Christs washing of the disciples feet with the interpretation thereof ver 1. 17. 2. His discovering of Judas the traitour ver 18. 30. 3. Christs doctrine to the disciples upon Judas his removal ver 31. 35. 4. His repression of Peters rash presumption ver 36 37 38. Ver. 1. NOw before the feast of the Passeover when Jesus knew that his houre was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end This first part of the Chapter containing Christs washing of his disciples feet may be taken up in this order 1. The circumstance of time is noted wherein this and what followeth was done together with some causes and considerations moving Christ so to do at such a time ver 1 2 3. 2. The fact it selfe is recorded ver 4 5. 3. The interpretation thereof is subjoyned partly upon occasion of Peters refusal wherein chiefly this wasâ—ing their feet is expounded as it is a signe of inward washing ver 6. 11. and partly after he had done with washing wherein he expounds what he meant by his doing of that servile employment of washing their feet himselfe at that time ver 12. 17. In this verse we have recorded a more general designation of the time that it was before the feast of the Passeover together with the first and chiefe cause and consideration leading Christ to this practice and what followed Namely that he did constantly and unchangably love his own and therefore knowing that now his time to depart from them was approaching at this feast he was resolving beforehand to give them some ample proofe of his love as accordingly he did in washing their feet preaching sweetly unto them and praying for them For clearing the words Consider 1. While John saith that this was before the feast of the Passeover it was not so to be understood as if this were done before the feast for that supper ver 2. after which he washed their feet was the passeover But the meaning is That he was thinking and resolving on this practice before he sate down either that same day or possibly some daies before And that albeit it was done at the supper of the passeover yet it was done before the feast of unleavened bread at the passeover which began the day following Lev. 23.5 6 7. yea and before the day which the Jewes observed for eating the passeover as we will hear on ver 2. Consider 2. Whereas this love of Christ toward his own breaks forth in these sweet effects toward the disciples only Yet in this they are not to be looked on as so many individual men nor as Apostles nor yet as representing Ministers only but also as representing all Christs true children who are edified and comforted by what he did to them and whose allowance and legacy Christ did here commit to his Apostles in their name as to the general Teachers of his Church to be by them and their successours published to his own throughout the world And therefore the denomination is general his own that every one who make sure an interest in him may put in their own name Doctrine 1. As Christ came into this world to work the work of redemption so there was a set time wherein he departed out of it in respect of his bodily presence for there is an hour wherein he should depart out of this world 2. Christ choosed the time of the Jewish passeover to suffer in that he might prove himselfe to be the substance of that type whose blood it is that delivers us from the destroying Angel and by whose obedience unto death we are delivered from the bondage of sin the tyrany of Satan and the leaven of corruption and unsoundness answerable to the temporal delivery of Israel from Egypt and Pharaoh and their observation of the feast with unleavened bread Therefore it is marked that at the feast of the Passeover his hour was come wherein he should depart out of this world See 1 Cor. 5.7 3. Christ was not surprized with his sufferings nor were they carried out according to the will of enemies But the time thereof was determined and he knew of it before hand for Jesus knew that his hour was come 4. Christ may be trusted by his people and they may commit all their lots to him who is on all his Fathers counsels and knows all the machinations of his enemies Therefore is he pointed out here as knowing all that was coming even the treachery of Judas also that he may be trusted in as an omniscient Lord. 5. It is not enough to foresee what troubles will come or may come unlesse we spend our time profitably in preparing and making ready for them Therefore is Christs knowing that his hour was come marked as a reason why he was so busie in the following purpose Namely that as his enemies were making ready so he was making ready also and having nothing to do for himselfe he spends his time in preparing the disciples for the storme 6. Christ not only lets out proofes of his love to his own when they need them But he is thinking thoughts of peace
treachery 9. Men given over by God unto Satan will be very wrestlesse to execute mischief and may speed well at it for a time for do quickly is also a prediction of his activity and successe as to the outward suffering From v. 28 29. Learn 1. It is no fault in sincere professours to be charitable even of hypocrites so long as they keep close for it flowed in part from their charity that no man at the table knew for what intent he spake this unto him and some supposed some other thing And it seems that John himself to whom he was particularly discovered did not suspect he would presently go about his treason and therefore understood not this discourse though possibly he joyned not in the opinion some others had of him and it And as for the rest albeit it seemes they should have known his treachery from Christs answer to his question Mat. 26.25 Yet it seems that Christ gave him that answer secretly or he propounded that question but immediately before he went out 2. Christ did so willingly suffer for his people that by his own over-ruling hand he kept back all things that might hinder instruments to act therein for this ignorance also flowed from the hand of God lest they should have hindred him and so should have marred the work Christ came about See Mat 16.20 and 26.52 53 54. 3. It is the will of Christ that were mens portion but mean yet they should not only provide for their own necessiâ—ies thereby and so live in an honest way but they should also be beneficial to the poor and indigent for this construction which some of them put upon Christs words teacheth that it was his custome as at other times so now out of his small stock to buy these things we have need of against the feast or the solemnity of the first day of unleavened bread being the morrow after the passeover Lev. 23.5 6. Numb 28.16 17. and to give something to the poor and his practice in this is our rule From v. 30. Learn 1. Checks given by Christ to enemies which might reclaime them do but irritate and render them worse for after all this he having received the sop went out 2. Men given over by God and possessed by Satan are so impudent that they will not only attempt highest wickednesse even against Christ but will commit it even in Christs presence and when they know that he knoweth and seeth them for albeit Christ had intimate that he knew what he was doing yet he went out to act it 3. Satan is violent in driving these acted by him very hastily and over all impediments to commit mischief for having received the sop he went immediately out and that though it was night as being too good for works of darknesse Verse 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him Followeth to v. 36. the third part of the Chapter containing Christs sweet doctine to his disciples upon Judas removal wherein he speaks comfortably conceâ—ning Judas errand and doth direct his disciples concerning their carriage It contains three points of doctrine In the first whereof in this verse he points out how hâ— loâ—ked upon what was to come upon him by Judas â—reachery Namely that he was to be glorified in and after his sufferings and God to be glorified in him Concerning this doctrine we may compare what is said on ch 12.23 Here we may Learn 1. Albeit hypocrites cannot pollute an Ordinance of God to any but themselves yet they are oft-times such a burden and impediment to the societies of Gods people as the company will fare the better when they are out of it Therefore Christ who was speaking sad things while Judas was with them and weighted and troubled v. 21. now when he is gone out his minde is elevate and he speaks comfortably and familiarly to the rest 2. As there is no condition so hard but a childe of God through him will get through it Phil. 4.13 And as there is no humbling pressure under their lot but they may expect a blenk of comfort and ease after it So oft-times the Lord makes their sad lots easiest when they are nearest to come upon them by his giving at that time the spirit of that employment for Christ who before was troubled v. 21. now when Judas goeth out to act his mischievous treachery is elevated in minde and comforted See Heb. 3.16 And by this his comfort and rejoycing at this time he learns us how to rejoyce when our dissolution is near though we were to go through a red sea of blood and suffering unto that promised land 3. Such as would rightly bear a crosse ought to take a look of their condition quite contrary to the verdict of sens e and reason for so doth Christ look on his sufferings as a glorifying of him both in themselves and in the effects thereof which is a point flesh and blood would never reveal 4. How ignominious soever Christs sufferings were in themselves yet they were not only the way to his glory ch 17.5 Luke 24.26 1 Pet. 1.11 and the fruits thereof glorious and such as exalted him in the world But they were also glorious in themselves and he glorified therby in respect of his obedience to his Father even to the death his love that shined therein the testimony of innocency he received from enemies the glorious miracles in the time of his sufferings and in respect that hereby he redeemed his elect trampled upon and spoiled Satan and triumphed over sinne and blotted out the hand-writing of Ordinances against us For saith he the Sonne of man is glorified and that now not only certainly but instantly And if he counted seeming ignominy to be his glory in respect of the service done thereby to people how much more should we account that our glory which may honour him 5. Such as are truly zealous of Gods honour will count no condition honourable unlesse God be glorified thereby and where he gets honour a very ignominious condition will be honourable in their eyes for this glorifies the Sonne that God is glorified in him 6. As Christ was glorified by his own sufferings so also the Father was glorified in him Not only in that he being in the Sonne all the glory of the Sonne is his also but that Christ in suffering did glorifie him in giving obedience to his will The truth of his threatnings and his justice did shine in what he inflicted on his Son and his wisdom and goodnesse did shine in the redemption of lost man by such a mean for saith he and God is glorified in him And albeit none can so glorifie God in suffering as Christ did yet through him he takes glory to himself in the sufferings of his servants as they are a testimony to his truth and a commendation of his excellency that they will not love their lives unto the death for
of Nazareth import A contemptible and false designation invented by the Pharisees and iâ— stilled into the multitudes head that so they might â—â—e more safely persecute him without feaâ—ing to wrong their Messiah who was to come out of Bethlehem And this may warn us that where Christ and his Ordinances are traduced contemned and reproached there he may be crucified 9. Christ our Lord did not shift trouble but voluntarily offered himself when he was sought in his peoples stead that so enemies might blame themselves if they were not satisfied Therefore saith he I am he and shifts it not 10. It is subjoyned to this answer that Judas which betrayed him stood with them not only to point out Christs meeknesse who gives this answer though provoked by his presence And to point out the Providence of God who hid him that he could not be known though Judas was with them But further it points out That Apostates will grow very impudent and that this is taken notice of by Christ Therefore it is marked that in this black course Judas impudently stood with them From v 6. Learn 1. It was not the power of men prevailing over Christ but his own willingnesse that brought him to suffer nor would Christ have any thing to out shine his affection in his sufferings Therefore before he is taken he causeth them go backward and fall to the ground to testifie that they could not have taken him unlesse he had consented to it 2. It is a very dreadful and terrible thing to be in opposition to Christ how conâ—emptible soever he and his followers seem to be for so much doth this shake upon them who came to take him teach us 3. Beleevers may expect that much of divine power will be manifested upon and about them in their sufferings for so did Christ their forerunner finde in his sufferings 4. Proofs of Gods power are to be expected by sufferers not so much to exempt them from suffering and trouble as beside their being inwardly supported thereby to convince enemies if possible and to let see what he can do if it were needful for such was the proof Christ got here in that they went backward and fell to the ground whereby he convinced them of the evil of their way and how ineffectual he could make it if he pleased though he let the trial go on 5. The Word of Christ how contemptible soever it seem to be is full of Majesty and accompanied with divine power and terrour to his enemies when he pleaseth to let it out for Assoon as he said to them I am he they went backward c. And if his Lambs voice was so terrible how dreadful will he be when he roares as a Lion and if that sweet word I am he which comforted the disciples John 6.20 be their terrour how terrible will it be when he speaks to them as they deserve Verse 7. Then asked he them againe Whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let these go their way 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none In these verses is contained Christs second conference with these men his scope in which is to exempt his disciples from the trial In order to which they as appears rising and coming forward again he propounds the former question and getting the same answer that formerly they gave v. 7. he binds them to their Commission offering himself and will have his disciples exempted v. 8. which is amplified from a commendation of his fidelity in that he would perform that word so lately spoken chap. 17.12 v. 9. Whence learn 1. Some of the sons of Adam and especially persecutors may be so far given up to obduration a feared conscience and desperate wickedness as even wonders wrought upon them and against them in their evil course will not availe to reclaim them but they will either be insensible of the Lords hand or sâ—eing it they will harden themselves the more to go on for albeit by their former fall they might have been convinced of his Power and Godhead yet they will not quit their wicked course but come again avowing that they seek him 2. Christ himself is the great Butt of persecutors malice so long as he was in the world the stream of their malice ran against him and when they assault his followers it is because they cannot reach him He is first hated of the world and they for his sake and could the world reach him in heaven they would not much trouble themselves with his followers for so much may be gathered from their Profession we seek Jesus of Nazareth being compared with what Christ makes out of it v. 8. that the disciples must be free as not minded by them nor put in their Commission by these who sent them 3. Christ in the throng of his own trials is yet mindful of his followers to preserve and care for them for when he is to enter the lists himself he is solicitous for his disciples I am he let these go away 4. Christ in his lowest and suffering condition doth set bounds to persecutors which they cannot transgresse for his reasoning If therefore ye seek me let these go their way had been of small force with these absurd men for the exempâ—ing of his disciples if there had not been a commanding power with it to bound them as it did 5. Christs offering of himself to undergo his bitter sufferings doth indeed exempt his people from the like and he goeth betwixt them and all stormes in so far as they are destroying for so much may be gathered from his reasoning in this particular If ye seek me let these go their way Albeit he do not exempt his followers from outward troubles as he did the disciples at that time yet his offering himself unto and underlying that cursed death did exempt them and all his own from that punishment due to sin and satisfaction required by justice for it So that when justice challengeth them they may send it to Christ who was taken for them all And as for outward afflictions all that they meet with are but some few drops sanctified and sweetned to them by his essaying of that lot before them 6. Christ is so tender of his followers that he will not put them to any trial till they be ripe and fitted for it so that when he sends a trial we are to reckon that we will be enabled for it if it were but because he sends it provided we do not cast away our strength nor sin it away from us for therefore would he have them let these go their way for this time because they were but yet weak till after his resurrection that the Spirit was poured out upon them 7. Christ is a faithful Keeper and Performer of his Word and they are not ill provided who have
will their political interests or discontents though otherwise weighty in their eyes engage them to Christ or his cause but they will rather sacrifice all their interests and digest all their other discontents then not have Christ crucified for albeit they were exceedingly averse from Caesars power over them and did affect liberty and a King of their own yet that they may get Christ crucified they digest all this and professe we have no King but Caesar And albeit their being under the forreign power of Caesar was a clear proof that Shiloh or the Messiah was come yet they are so violent as they regard not that 14. No lesse was sufficient to satisfie divine Justice for the sins of the Elect then the death of their Surety and Christ having undertaken this work justice did pursue him to the death Therefore was it so over-ruled that they cried crucifie him and accordingly he is sentenced and delivered to be crucified after all his former sufferings 15. Christs followers should resolve after they have suffered much to suffer yet more And they should not decline to have all their other sufferings crowned with a violent death at last if called to it for so much also doth the example of Christ their Head teach them 16. When a mans conscience who seemed to befriend Christ is once lulled asleep he will be ready to run as great a length in cruelty as any other And who hath once made shipwrack of any kinde of a good conscience will come behinde with no enemie if he turn not worse for Pilate now overcome satisfieth all their desire in this particular he delivered him to be crucified 17. It may be the lot of Christs followers and an addition to their trial to be given up to the power of their most inveterate enemies to execute all their spite upon them for so fared it with Christ in his own person he was delivered to them or to the Jewes to be crucified Verse 16. And they took Jesus and led him away 17. And he bearing his Crosse went forth into a place called the place of a skull which is called in the Hebrew Golgotha 18. Where they crucified him and two other with him on either side one and Jesus in the midst In the second branch of this part of the chapter is contained the execution of the sentence That he being condemned they led him away to Mount Calvary bearing his own Crosse and there crucified him with two other with him one on either hand Not to repeat what hath been said of this way of Christs suffering on chap. 18.28 and on v. 31 32. where a Providence is observed in it we may from this purpose Learn 1. Sufferers may expect not only to have cruel resolutions taken and cruel sentences given out against them but to have them cruelly execute for so was it with Christ he being condemned they took him and led him away And he met with this not only to shew that our sins deserved not only threatned but real inflicted punishment or to purchase to his followers many a sweet disappointment in their sufferings but that he might sanctifie such a lot to them when sufferings are permitted to come to an extremity 2. As the Lord marks the activity of persecutors against Christ and propounds it to be marked by his people to shame them when they are negligent for him for therefore doth he record that after his condemnation they immediately took Jesus and led him away so his eye is most upon them who are most malicious against him for albeit the souldiers were actors in this businesse yet for this cause he marks specially that they or the Jewes to whom Pilate delivered him took him and led him away 3. Christ submitted to be accounted an execrable person and in an execrable condition and one whom none would own that so we might inherit a blessing in him Therefore went he forth bearing his Crosse as one accursed whom none in all the company would help to bear his Crosse till one was compelled to help him as the rest observe 4. It may please the Lord to let trial and great weaknesse tryst together and to lay on crosses when we seem very unmeet for bearing of them for Christ after he is wearied all night and spent with former sufferings is made to bear his Crosse till he faint again 5. Sufferers may get few sympathizers even of dearest friends and Christ endured this lot that he might be a tender friend to us for he bare his Crosse without any of his followers to help him but another must be compelled when he needs it 6. Whatever be our weaknesse and discouragement under trial yet it is our great victory voluntarily to submit and bear it for notwithstanding this his low condition yet he bearing his Crosse went forth and was not drawn but bears on till he faint again 7. The place to which he is carried to be crucified is called the place of a skull which is the signification also of the Hebrew or Syriack name Golgotha to which also the name Calvary Luke 23.33 agreeth And it gets this name not so much because the forme of that mountain resembled a skull as because there were many sculls of execute malefactours lying or buried there He was brought to this place to suffer not only to shew how loathsome we and our sins are before God in that our Surety must suffer in so loathsome a place But further it teacheth 1. Our Lord is the true substance of that sacrifice slain without the camp whose blood was brought into the Sanctuary Heb. 13.11 12. And however he was esteemed of among men in suffering here yet his blood hath made way and opened an entry into heaven 2. By this he hath sanctified the contempt of his people in the world and taught them to go out unto him bearing his reproach who suffered without the gate Heb. 13.12 13 14. 3. By this he hath shewed how by his death he will be death's death in that he suffered and triumphed over death in the place of a skull where there were many monuments of deaths triumph over others Doct. 8. Christ by his suffering this death of being crucified hath taught us 1. We by nature are under the curse and he hath undergone that curse that all who flee to him may be freed from it and that all their conditions may be blessed and their very crosses turned into blessings Therefore did he undergo this cursed death Gal. 3.13 2. By his pouring out of his blood even unto death which flowed abundantly as from other places both before his being crucified and after his death so also from his hands and feet He hath pointed out to us that as there is no remission of sins without the shedding of blood Heb. 9.22 so he hath opened up that fountain for all who come to him 3. By this way of shedding his blood by piercing of his hands and feet which were sensible parts and his being
institution the Sabbath and some extraordinary feast fell to be on one day they did observe it the more solemnly as their practice in this case maketh evident and this should point out our duty unto us Ver. 32. Then came the Souldiers and brake the legs of the first and of the other which was crucified with him 33. But when they came to Jesus and saw that he was dead already they brake not his legs 34. But one of the Souldiers with a speare pierced his side and forthwith came there out blood and water In these verses we have the Souldiers part contributing to clear this truth and accomplish prophecies They upon Pilates granting this desire and commanding of them both which are to be supposed here do execute what the Jewes desired upon the other two v. 32. But finding Christ already dead they do not break his bones v. 33. but one of them will make all sure by thrusting a speare into his side and searching for life at the well-head thereof and accordingly there came out blood out of his heart and water from about it proving that he was really dead v. 34. In all which the Lord had an over-ruling hand to see to the accomplishment of prophecies as is after cleared Whence learn 1. All things outward may come alike to all and however men may be in different conditions before God yet he may let their outward lot be equal for here albeit as the rest observe there was great difference betwixt these two the one being penitent and the other not yet they are alike handled they came and brake the legs of the first and of the other which was crucified with him 2. Albeit where the Lord pardons sinne there remains no satisfactory punishment to be payed by the sinner to justice yet the Lord may see it fit to pursue pardoned men with rods for their own exercise and the instruction of others for albeit the one was pardoned yet he not only suffered death but his legs were broken 3. Christ our Lord was not only nailed to the crosse but did really die and give up the ghost to satisfie divine justice for of this the Souldiers were witnesses who when they came to Jesus they saw that he was dead already And that he was so soon dead before the other two doth not only evidence that he having death at his command might die when he listed and when he had done his work But also that he had more upon him then any of them and therefore was the sooner dispatched by death and taken away as a prisoner 4. No opposition will make void the purposes of God but opposition and difficulties in the way of what he hath purposed are let forth for this very end that he may manifest the immutability of his counsel for albeit the Jewes desire Pilates command and the Souldiers intentions concurred to break his bones And albeit there was great hazard that they should execute it having broken the legs of these on every side of him nor was there any great ground to expect that these bloody souldiers would not exerce their cruelty upon him though dead as they did in piercing of his side Yet seeing God had determined the contrary they are impeded they brake not his legs 5. The Lord needs not miraculous waies and actings whereby to fulfill his purposes But he may bring about his especial providences and purposes in a very common way and in the ordinary actions of men for this purpose of God is fulfilled of their own free accord upon a clear and rational ground when they saw that he was dead already they brake not his legs 6. Albeit Christ over-ruled his enemies that they should not make void his purposes Yet no cruelty was omitted toward Christ dead or alive which might testifie the great desert of our sins nor was there any needful evidence wanting which might make clear the truth of his death for But one of the Souldiers with a spear pierced his side c. Albeit they were over-ruled that they should not break his legs yet they cease not to exercise cruelty upon his dead body and they put the truth of his death out of contraversie 7. That Christs side was thus pierced may point out unto us how deeply he was wounded for our sins and that as his side was pierced and a passage opened to his heart so by his suffering we may look into his heart wounded with love to us and pouring out it selfe for us and That as an hole was made in Adams side to take out a wife so a hole was made in his side to take in his beloved bride to his heart All this may we gather from this that one of the Souldiers with a spear pierced his side 8. That water and blood came out at this wound it serveth not only to confirme that he was really dead the spear piercing his heart and drawing out the blood thereof and the water that was about his heart to refresh it But it may further point out that it is he who came by water and blood 1 John 5.6 and that from the merit and efficacy of his death there floweth out water to regenerate and wash us from our uncleannesse and blood for obtaining remission and for sprinkling and quieting of the conscience Verse 35. And he that saw it bare record and his record is true and he knoweth that he saith true that ye might beleeve 36. For these things were done that the Scripture should be fulfilled A bone of him should not be broken 37. And againe another Scripture saith They shall look on him whom they pierced In these verses we have Johns part in this businesse who 1. Bears witnesse of the certainty of his death and of the truth of these proceedings confirming the same for confirmation of the faith of others v. 35. 2. He clears these proceedings of the Souldiers by comparing the same with Scripture shewing how they were accomplished thereby And particularly that their not breaking his bones was an accomplishment of the truth of that type of the passeover Exod. 12.46 Num. 9.12 and that the promise made to all the godly Psal 34.20 was eminently accomplished in him And that their piercing of his side was agreeable to that prediction Zecb 12.10 wherein it is foretold that the Messiah was to be pierced which is all that John points at here though there it be further intimate that they or the Jewes of whom the Prophet is speaking pierced him their malice and cruelty being the chief wheel that moved in this matter and set Pilate and the souldiers on work and therefore the Jewes are said to crucifie him by the Souldiers hands as Act. 2.36 There is also further intimate in that prediction a promise of the conversion of these who thus pierced him the full accomplishment whereof is yet to come and this imports further that he was not only pierced by their cruel persecuting of him but by and for their sinnes
5. The Lord may be so gracious to persecutors as to give them a sight of their cruelty in mercy and a sight of mercy together with it for so is this prediction held out in a promise of their conversion as is cleared on Zech. 12. They shall look on him whom they have pierced Ver. 38. And after this Joseph of Arimathea being a Disciple of Jesus but secretly for fear of the Jewes besought Pilate that he might take away the body of Jesus and Pilate gave him leave he came therefore and took the body of Jesus 39. And there came also Nicodemus which at the first came to Jesus by night and brought a mixture of mirrhe and aloes about an hundred pound weight 40. Then took they the body of Jesus and wound it in linnen cloths with the spices as the manner of the Jewes is to bury 41. Now in the place where he was crucified there was a garden and in the garden a new sepulchre wherein was never man yet laid 42. There laid they Jesus therefore because of the Jewes preparation day for the sepulchre was nigh at hand The second consequent following upon Christs death is his honourable burial performed by Joseph of Arimathea who belonged to that place Arimathea the same with Ramah or Ramathaim but dwelt at Jerusalem as appears by his Garden and grave in it Matth. 27.59 60. and Nicodemus the first whereof begged his body of Pilate and as the other Evangelist Mark provided fine linnen and the second brought fine spices and they jointly wound and embalmed his body after the Jewish manner and do bury him in a new grave near the City where they lay him with some hast because of the Jewes preparation In all this procedure we may consider first that it behooved Christ not only to die but to be buried and lie a while in the grave as the lowest state of his humiliation Whereby 1. He would have all yet further confirmed of the truth and certainty of his death which is so necessary to be beleeved Therefore is all this solemnity used and Pilates doubting of his death Mark 15.44 with other circumstances are so narrowly marked 2. He would teach us that sin doth not only deserve death but that the sinner also should remain deaths prisoner As he continued under the power thereof for a season 3. He would accomplish what was foretold in the type of Jonah Matth. 12.39 40. and would point out that by his death and burial he hath appeased the wrath of God which was burning against his people as upon Jonahs casting into the sea it was calmed and ceased from raging against others 4. He would publish his entire conquest over death in that lie pursued it into its place and there triumphed over it by his Resurrection Act. 2.24 and would assure us that the grave can retain none of his followers longer then he pleaseth seeing he hath loosed and broken the bands thereof See 1 Cor. 15.55 5. He would sanctifie and persume beleevers graves and make that cold bed sweet unto them by his lying down there 6. As his lowest step of his humiliation was his passage toward his glorious resurrection So he hath purchased unto his people that their low abasements should tend to their higher exaltation 7. He would also by this point out that vertue and efficacy which is in his death extending to the very burial of sinne as he himselfe was not only dead but buried See Rom. 6.4 Col. 2.12 Secondly we are to consider the persons employed in this action the one being described by the other Evangelists to be a rich man and an honourable counseller and as here also a secret disciple or one of these Joh. 12.42 And the other being a Master and Teacher of Israel and described here rather from that timorous act ch 22. then from his more bold though not yet full pleading on Christs behalfe Joh. 7.50 51. This consideration and their owning Christ in the general may teach us 1. A suffering Christ is nothing the lesse precious in the eyes of a right discerner for here he is thought worthy to be owned by these eminent men and they run much hazard and bestow much cost upon his burial 2. Such as are taught to live contentedly under want and are ready to suffer and to be forsaken of all when God calls them to it may expect Gods remarkable care of them when they need it and to get needful proofes thereof after their trial is over for so is verified in Christs experience who being content to become poor and being now in his suffering left even by his disciples yet he wants not honourable persons perfumed with the smell of his death who bestow expence upon his burial These who resolve on these terms to follow God may expect all things to be theirs as they need them 3. The Lord may have special favours to bring about for his people not only when they are asleep as Adam was when the Lord prepared him a wife but even when they are dead and so altogether without them As here also Christs experience doth teach who when he died had neither winding-sheet nor a place of burial provided and yet both are provided for him in an honourable way And though this was singular in Christ that he lived still as God to provide what was needful for him Yet in this also hath Gods love kithed toward many of his people in his care of their posterity after they were dead and gone 4. There may be many friends to Christ who for a long time may lurk through fear and weaknesse and yet they may through Gods mercy to them become more bold afterward for here Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jewes and Nicodemus which at the first came to Jesus by night do now at last openly avow and own him 5. Such may be the Lords mercy toward his own as they may become more couragious in a time of great trial then they have been in times of lesse hazard for they who before were timorous and fearful to own Christ do now in this great hazard openly appear for him the one going to Pilate and that boldly as it is Mark 15.43 and both of them openly concurring to bury him Such courage did then spring up out of the ashes of Christs death And indeed when God looseth the bonds of faint-hearted friends how easie will it be for them to come over all their former fears Thirdly we are to consider the particulars of their preparation before his burial here mentioned Namely That Joseph craves liberty of Pilate to take away his body and obtains it and takes down his body That Nicodemus brought abundance of fine spices and That both together wound his body in linnen cloath applying the spices after the Jewish custome which was not to unbowed the dead and then to enbalme them but only to apply the spices outwardly and it is like that being
Thirdly John being about to close his Narration professeth his passing over many other such passages in regard these which are marked are sufficient to faith and salvation v. 30 31. Verse 1. THe first day of the week cometh Mary Magdalene early when it was yet dark unto the sepulchre and seeth the stone taken away from the sepulchre In this verse is recorded how Mary Magdalene coming early to the sepulchre on the first day of the week purposing to see the sepulchre and anoint the body of Jesus as is observed by the rest she findes the stone rolled away and as appears from her report v. 2. and is recorded Luke 24.2 3. findes also the grave empty Albeit the other Evangelists do declare that there were other women beside who went to the grave whether in one or two companies I will not determine yet she is only named here as being most famous in this History for her affection zeal and activity and one who acts an eminent part in the subsequent passages And as for Christs mother who stayed so stoutly by the Crosse chap. 19.25 albeit John had taken charge of her chap. 19.27 we are not to suppose that she was yet retired from Jerusalem but she was still there as well as John v. 2. with Acts 1.14 and yet we do not finde her stirring with this or any other company about his grave I shall forbear to determine whether she came not to anoint him as beleeving his Resurrection as faith will hold out in much needless anxiety and toile though yet Christ made good use of their weaknesse or whether her great grief did so far surpasse that of the rest as she could not be so active as they as the greatnesse of grief or love will readily obstruct the expressions thereof But it is greatest sobriety to leave the enquiâ—y of these things which God hath concealed Doct. 1. Affection may shine very eminently in weak instruments and greatest services are ordinarily done by weak things or these things wherein we most abase our selves for here weak women and Mary Magdalene among them are on foot early and ready to performe such service as they thought most suteable unto Christ when the disciples have not yet appeared 2. Great things received in mercy from Christ will shine forth in great activity for him in mens stations and according to the measure of light they have received for therefore is Mary Magdalene only named here because of her activity and eminency being eminently engaged to Christ who had cast seven devils out of her And albeit she was weak in her undertakings yet that ought not to obscure her affection 3. True affection toward Christ will not cool through length of time nor will it be quenched by impediments cast in the way But will wait on and burn the brighter when it gets opportunity for her affection being kept up from shewing it selfe by reason of the Jewish Sabbath Luke 23.56 it doth not extinguish but on the third day appeareth and that early when it was yet dark They set out at that time though it was toward Sun-rising when they came to the sepulchre Mark 16.2 4. As it is most agreeable to Scripture-Rules to begin the Sabbath in the morning so it doth begin early and we ought to consider upon this that we may begin early to the work of sanctifying thereof for this time of their coming out is called the end of the Sabbath as it began to dawn towards the first day of the week Mat. 28.1 to intimate that then the Jewish Sabbath ended and the first day of the week or Christian Sabbath began and albeit they set out the first day of the week early when it was yet dark yet Christ who rose upon that being the third day was risen before they came and so the Christian Sabbath was begun To which if we adde the long continuance of Sabbath service as hath been the practice of affection at some times Act. 20.7 we may gather useful directions for our sanctifying thereof 5. Christ is oft-times sought where he is not to be found even by those who have much affection to him for she cometh to finde him in his grave and anoint him there and she seeth the stone taken away from the sepulchre the Angel having rolled it away Mat. 28.2 not because Christ needed that help but to testifie Angels attendance upon our exalted Lord and findeth that he is not in the grave Her unbelief though joyned with affection did speak but poorly of Christ in that she came to seek him in his grave who was among the living And thus not only do they misse him who seek him in dead and unapproven Ceremonies and Ordinances and in a dead formal way but even his own when they seek him in a dead discouraged way under difficulties as if he were dead and would not do for them 6. That this is in particular marked that she seeth the stone taken away c. which was the great difficulty they were thinking upon by the way Mark 16.3 4 it may serve to teach partly that difficulties may appear very great which yet the Lords Providence may make very easie as appeareth in the matter of removing this stone to their hand and partly that so long as we continue in unbeliefe and in our mistakes of Christ the change of our condition or removal of apprehended difficulties will not serve our turn but will rather beget new sorrows and doubts for their thought was that if the stone were taken away they should finde Christ and now it is taken away to discover that they are further from finding him in their way 7. Whatever disappointments affectionate Saints meet with by reason of their weaknesse they will finde in end that all of these tend to their advantage for such was the issue of her disappointment here though it bred present solicitude yet in the end she found that she was disappointed of a dead Christ that she might finde him living 8. In this Narration this great Article of our faith is here supposed that Christ is risen from the dead which beleevers ought to feed upon approving him to be true God who rose again by his own power Rom 1.4 as proving the Justification of all these who flee to him seeing as in his death he laid down the price so in his Resurrection he got a discharge in our name Rom. 4.25 and so will appear the second time as our discharged Surety without sin to our salvation Heb. 9.28 as affording matter of gloriation to Saints against all the challenges of sin and the Law Rom. 8.34 as confirming and assuring the renovation sanctification of all these who seek to be partakers of his Resurrection as to be partakers of mortification by the efficacy of his death Rom. 6.4 5. Eph. 2 6. Phil 3.10 And as assuring beleevers of their Resurrection and future glory seeing our Head will draw all his members after him 1 Pet. 1.3 1 Cor. 15.20
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâ—eby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuâ—â—â—â—e may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his
again to stone him From this to verse 39. We have a second encounter betwixt Christ and the Jewes following upon the former Wherein they going to stone him ver 31. he upbraids them for dealing so with him who had shewed them so many good works verse 32. And they alleaging that it was not for his good works but for blasphemy ver 33. He doth vindicate himselfe of that imputation and sheweth that it was their duty to beleeve him ver 34 35 36 37 38. In this verse we have the carriage of the Jewes upon the former answer given to them They not finding that advantage they expected whereupon they might have delated him to the Romans do take hold as they clear afterward of a pretext of the law against blasphemy Lev. 24.14 16. to condemne his doctrine and thereupon do tumultuously take up stones to put him to death Whence learn 1. Whatever pretences persecutors have of a desire of plain doctrine yet they will not get their malice hid but will at last bewray that they cannot endure what they seem to desire for they who were so earnest ver 24. to hear Christ speak out are now enraged when he doth speak 2. Violence and fury are the strongest weapons of persecutors and it is that only that may be expected of them when Christ and his servants preach that which doth not please them for upon hearing of the former doctrine they are so abrupt as presently they take up stones to stone him and that without so much as telling the cause or pretence till afterward ver 33. that Christ draw it out of them In all which we may see how far the fury of men in opposing truth doth outstrip the true zeal of the godly for truth 3. As persecutors are incessant in their rage upon all new occasions so the Lord marks that it is so and how often men do let loose their fury against his Sonne and servants Therefore it is recorded that they took up stones again after they had done so before Chap. 8. 59. and at other occasions Verse 32. Jesus answered them Many good works have I shewed you from my Father for which of those works do you stone me It seems that some stones were cast at Christ and therefore he saith ye stone me But in the heat of this fury he findes matter of encouragement to himselfe in what he had done to them And therefore that he may bridle their rage he doth clear his own innocency and upbraid them for this their proceeding wherein they dealt so injustly as to reward him evil for good and most ingrately both against him who sought their good in what he wrought and against the Father by whose authority and in whose name he had wrought Whence learn 1. Times of trial and persecution will put men to make enquity and to search what may be in them drawing on such a lot for so much doth Christs practice teach who by his commending all that he had done to them doth insinuate a looking back to what it was he had done 2. Let men never so oft pick a quarrel against Christ yet as in the dayes of his flesh he suffered nothing for any fault he had done so men shall never be able to instruct any evil he hath done wherefore he should be hated or persecuted Therefore saith he for which works shewed from my Father do ye stone me Importing they could have no quarrel against him unlesse they would quarrel a good turn 3. It is Christ way with his people and visible Church to work gloriously for them to multiply these his glorious works and by his working to set out his own and his Fathers glory and give evidence of their good will toward lost sinners And all this he doth to gain upon their affections for so much is imported in what he saith of himselfe Many good works have I shewed you from my Father manifesting his glorious power and rich good will by working these in his name because of which he reckons they should rather embrace then stone him 4. Whatever be Christs and his peoples carriage in or toward the world Yet they may expect â—n ill meeting and to be dealt with not only injustly in being made to suffer for righteousnesse and well doing but ingrately in being rewaâ—ded evil for good for thus he hath paved the wâ—y who though he had done thus to them yet saith he ye stone me 5. Albeit persecutors be injust and furious and may slâ—nder and cast iniquity upon suffereâ—s Psal 55.3 Yet such as have a good conscience wiâ—l have confidence toward God and courage against enemies in the heat of trial for Christ knowing his own innocency it doth now bear him out and leads him to gall them 6 As sufferers ought to examine well what they suffer for so persecutors would consider seriously of the cause of persecution and wherefore they molest Christ and his followers Therefore doth he put them to consider for what do ye stone me 7. Such as will persecute Christ and his followers will never be able to acquit themselves of injustice and ingratitude and of their contempt of God and of his authority wheâ—eby his Sonne and servants do act for this question is a sharp challenge of their consciences how they durst deal so toward him and his Father in whose name he wrought Ver. 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy selfe God By this discourse of Christ it seems their hands were bound up for a time but not their mouths And in this verse to avoid the dint of his challenge they lay aside the matter of his works which oft-times they caâ—ped at without opposition or approbation and take hold of a pâ—etence of blasphemy in that he being a man had made himselfe God for which they would have stoned him Whence learn 1. Persecutors though they be most wicked yet will be ashamed to avow the true cause of their persecuting of Christ and that they are dâ—ssatisfied with any good thing or to let their course be seen in its own colours Therefore albeit his works did clear this contraversie verse 37 38. and they did indeed hate him for them more then for his alleaged blasphemy yet they are unwilling that that should appear for a good work we stone thee not 2. It is the great policy of Satan and his instruments first to calumniate Christ and his followers and then to persecute them because of these alleaged calumnies for say they we stone the not but for blasphemy 3. Such is the perversity of men even within the visible Church that having occasion and a tentation that they may come to that height of impietie as to blaspheme God And where men do so they are guilty of death for so much doth the Law of Moses which they pretend to obey here import both that some within Israel were ready to fall in
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ— 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit