judgements as on Sodom and the tribe of Benjamin Yet there is a woman taken in adultery and that in the time of their solemne feast 4. Albeit men think to carry their sinnes very closly and albeit uncleannesse in particular be a work of darknesse Yet the Lord when he pleaseth can easily bring it out to light for she is taken in the very act And albeit many may escape this yet the Lord can make their sinne finde them out and make their own consciences bring it out many years after it is committed 5. Albeit the Lord may justly bring out hidden sinne that the sinner may be made a spectacle of his vengeance Yet oft-times it proves a great mercy to the sinner when he gets not liberty to lurk in a sinful course but is brought out to light with it As here it proved in the issue this woman being discovered is brought to Christ even by his very enemies and in appearance gets good of him which she had missed if she had not been found out 6. The Lord doth so far detest the sinne of adultery violating the Covenant of marriage and especially in women who do corrupt a family by bringing in an illegitimate issue into it That it is his will that such a transgression be punished with death for so do they repeat his Law given by Moses that such should be stoned and being a punishment of a moral transgression it should stand in force so long as the transgression is still the same The law concerning the putting of adulterers to death is clear from Levit. 20.10 Deut. 22.22 But for the particular way of it by stoning it seems to be gathered from that particular Law concerning the betrothed Virgin and him that lay with her Deut. 22.23 24. 7. It is the disposition of wicked men to make it their study to lay snares whereby they think to entrap Gods people and to seek advantages against them partly by faire language and partly by cunning tentations that so they may make them and their way odious for so do they deale with Christ they flatter him and ask but what sayest thou but they did it tempting him that they might have to accuse him And albeit they gained nothing at Christs hand in this Yet his followers have need to be cautious and to beware of subtile insinuaters Not that it is best to countermine subtilty with subtilty but they should look on honesty as great safety and divine policy in such cases 8. Christ doth easily discerne the drift of his enemies and doth know which are tempting curious questions and which are propounded out of necessity Therefore doth John being taught of him record what was their drift This they said tempting him that they might have to accuse him And indeed when any come to Christ with cases he first looks into the questioners heart that he may know how it is affected with what he propounds before he answer it Ver. 6. But Jesus stooped down and with his finger wrote on the ground as though he heard them not 7. So when they continued asking him he lift up himselfe and said unto them He that is without sin among you let him first cast a stone at her 8. And againe he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst In the second place we have Christs dealing with them who brought the woman and propounded the case And 1. He writes upon the ground as if he heard them not in testimony of his sleighting them ver 6. 2. When his silence seemed to them to flow from some advantage they had of him in this matter and therefore they importune him the more He leaves the question and turnes to the questioners bidding them search their own bosomes and since they needed not witnesses who were to cast the first stone Deut. 17.7 He bids those among them who were without sinne supply that office and again writes upon the ground in testimony of his dislike of them ver 7 8. Upon this 3. Followeth the effect of Christs answer which is the conviction of these wicked men who being conscious to themselves what they were and not willing to confesse it nor to debate with him who could bring them out to light before the people they take advantage of his stooping down to slip quietly away leaving the woman and Christ alone not simply alone for the multitude stayed and the woman in the midst but all the accusers left them And this they did beginning at the eldest who were most guilty and most prudent to discerne what was in this answer ver 9. For clearing this answer a little Consider 1. As for that phrase he that is without sinne which imports a compleat purity we need not here curiously distinguish it from that blamelesnesse and being irreprehensible which is elsewhere urged 1 Tim. 3.2 Tit. 1.6 seeing the Law of God requires both and it was their great presumption to insult so over the woman and over Christ as an enemy to the Law when yet they were not only not sinlesse but not free of the like grosse crimes if not the same wherein the woman was taken 2. Christs requiring they should be without sinne who execute this sentence doth not condemne Magistrates who execute justice though themselves be sinners Yea though they be vitious themselves For he doth not speak as a Magistrate prescribing that none should be punished but by innocent and blamelesse men nor doth he condemne the doing of justice and punishing of sinne in it selfe But as a teacher he sheweth what God will finde culpable in Magistrates to wit if they make little conscience of their own sinnes when yet they punish sinne in others 3. Albeit Christs discourse doth not answer directly to their question yet it fully breaks their snare laid for him and brings a snare upon themselves For it doth not strike against Moses Law seeing he acknowledgeth the equiâ—y of the sentence of stoning though he was not a Judge to pronounce it and as a Minister would have them look to their own consciences Nor doth this rough dealing contradict his doctrine of free-grace seeing he is speaking to unhumbled Pharisees that he may fit them for his mercy and he deales sweetly with the woman afterward But as for them his discourse doth indeed pinch them while as they who boasted so much of respect to the Law are found to regard it so little in their own practice that their consciences sends them away confounded Doctrine 1. As Christ knoweth who propound questions only to tempt him and who desire to be taught So he who warmely entertains the one doth justly sleight the other as unworthy of an answer for But Jesus stooped down and with his finger wrote on the ground as though he heard them not It is but curiosity
acknowledge his wisdome and love who lets out such a measure to every member as he pleaseth for of his fulnesse have all we Prophets Apostles Beleevers c. received 6. Whatever beleevers get from Christ yet he remaineth still full as the sea diminisheth not by rivers coming from it and as the Sun doth not wear nor lose light by giving light to all so Christ is still the same for fulnesse notwithstanding what he communicateth for it is of his fulnesse we all receive it is still fulnesse when all receive of it 7. Whatever any receive of Christ it comes of grace and not of merit and the free favour of God and the gracious effects thereof are the chief fruits flowing from Christs fulnesse for in both these respects it is said all we receive and or even grace 8. Whosoever do receive true grace from Christ they will be receiving grace after grace And as they do not receive grace all at once but by degrees and so should not sit up on any measure received So Christs giving of grace unto them is an argument why he will give them yet more grace for we have received grace for grace that is grace upon grace grace after grace and more grace because he hath already given grace 9. Not onely what the Elect do receive at their first conversion but even what they receive after grace given comes not of merit but from the first to the last is grace still for it is grace for grace and so still grace and grace for graces sake Rom. 12.6 Ephes 3.7 10. This grace received by us for grace or answering to grace as the Original will bear may relate to grace in Christ and coming by Christ And so it may teach further 1. Christ is not onely the store-house from whose fulnesse grace floweth to beleevers but the procuring cause thereof also grace being given to them because of his redemption and righteousnesse made theirs of free grace And because his gracious acceptance with the Father as Mediator takes in all his people in and with him Thus do we receive grace for or be cause of grace in him and flowing from him See Rom. 5.15 17. Ephes 1.6 2. As every beleever is a member of Jesus Christ his mystical body so do they in their own measure as members receive grace answering to the grace poured out on him as head being made sonnes and co-heirs answering to his dignity in their measure and getting proportionable holinesse that there may be a conformity betwixt head and members for so we do receive grace for grace or answering to grace to wit in him Ver. 17. For the Law was given by Moses but grace and truth came by Jesus Christ In the third branch of this commendation which cleareth also the former of his fulnesse to communicate grace for grace and therefore is joyned with it by the particle for John preferreth Christ not only to himself but to Moses also on whom the Jewes doated so much And that both in respect of the Doctrine and benefits brought by either of them to the world Moses being the Minister of the Law which reveales wrath and pointeth out Christ in dark types and sanctification under Ceremonial washings And Christ bringing grace and truth with him to releeve such as groaned under these Legal administrations And in respect of their persons and way of conveighing these benefits Moses being but an instrument and Messenger carrying that doctrine which he delivered and Christ being the Author and procurer of these benefits which he revealed to the world Doctrine 1. The faithful servants of Christ will not onely be afraid to meddle with his glory themselves but will cry down all glory that is given to any other to Christs prejudice and will study to exalt him above the most excellent of men considered in their best things Therefore John preferreth Christ unto Moses as well as to himself and that in these things wherein Moses was most eminent as his going up to the Mount to God and his receiving of the Law from him 2. Albeit the doctrine of free grace was revealed in Moses time and by him and renewing grace and grace as a remedy against the rigour of the Law was then known Yet it was but very obscurely revealed and sparingly let forth in comparison of the times of the Gospel And in his Ministry the paedagogy of the Law was much insisted on pressing the Moral Law of duties under the pain of the curse and holding out Christ under dark shadows In this respect it is said the Law was given by Moses in opposition to grace and truth brought by Jesus Christ 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel is a very hard and unsupportable yoke for in that respect the Moral Law requireth compleat and personal obedience under the pain of Gods curse and yet giveth no strength to performe any thing it beareth in our duty upon us with rigour and terrour discovereth our misery without shewing a remedy bringeth on a spirit of bondage without any hope of release irritates and provokes nature to sin yet more c. And the Ceremonial Law contained but a shadow of good things to come was a veile cast over Moses face and was a toilsome yoke for these causes the Law by Moses is postponed to what Christ bringeth 4. In Christ there is an case and relief to beleevers against all the burdensomnesse of the Law And particularly by the Gospel he hath published the free grace and favour of God accepting the self-condemned sinner in him and freely justifying the ungodly through his imputed righteousnesse conferring grace freely to sanctifie and cure the perversnesse of mens nature and so fitting them for glory He hath also taken off the veile of Moses face being himself the substance of all the shadows And having given the performance of all the promises for grace and truth came by Jesus Christ 5. Albeit Christ hath abolished the Ceremonial Law and hath abolished the Moral Law to beleevers in its condemning cursing and irritating power Yet none get good of grace through Christ but such as are sent by the Law as self-condemned to him for a remedy and such as continue under the Law as a rule of life being enabled to the obedience thereof by Christ for not onely doth Christ bring truth of sanctification answering to all their legal purifications under the Law but grace also which presupposeth a work of the Law discovering sin and wrath and grace enabling such as come to him to endeavour obedience thereunto And thus Christ established the Law not onely by fulfilling the same in his own person as our surety but by making his members also to walk in some measure according to it which the Law of it self could not do 6. Christ is above Moses not onely in respect of the benefits or doctrine he publisheth but inrespect of his efficiency about these benefits he is above him and all
impossible for the creatures made by him to subsist without him Therefore it is subjoyned to the former he was in the world and the world was made by him as a proof that he behooved to be in it because he made it 3. It is the sin of the world not to know or take notice of Christ in his manifestations And particularly it is the sin of men without the Church that they do not acknowledge nor glorifie God when he manifests his glory to them in the works of creation and providence for the world knew him not 4. God may justly make use of very common favours and means as sufficient to aggravate the sinne of such as do not acknowledge him for saith he he was in the world and the world was made by him and the world knew him not which imports that his making of the world and his presence in it was such a manifestation as might have led them to know acknowledge and glorifie him as God and that they were without excuse who having these means did it not Rom. 1.20 And that the common favour of mens being and Gods providence about them doth heighten their sin who do not acknowledge their Maker Isa 1 3. 5. Besides Christs common interest in all mankind as their Creator and his special interest in his own elect and converted people he hath also an interest in a visible Church and they in him which no other people have and that by vertue of a visible Covenant and election to the external priviledges of the Church for in this respect the body of Israel are his own or his peculiar people This interest may give self-condemned sinners a liberty to go to him as born in his own house when other priviledges are obscured from them 6. Christ even before his incarnation was present in the Church of Israel and beside his common and general presence he drew neerer unto them in his Word and Ordinances and types pointing him out as Mediator till at last he came to them in Person for even then he came to his own See Acts 7.38 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people begins at him and he is at the pains to seek and come to them first though he stand in no need of them for he came to his own 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition as to the particular state of their soul that such may and oftentimes do refuse to make Christ and his offer welcome for his own received him not 9. The neerer the relation be betwixt Christ and his people and the greater his offer be the sin of not making use of it is the greater in it self and he will take the refusall the worse at their hand as being a despising of his love for whereas the world knew him not v. 10. their sin was greater that they received him not when they knew him and so sinned of contempt And Christ takes this iâ—l and accounts it a great aggravation of this sin that they did it who were his own and they to whom he came 10. As the great sin without the Church is ignorance and not acknowledging and glorifying of God so the great sin within the Church is contempt of Christ and not embracing of him nor his offer for the world knew him not but his own received him not Ver. 12. But as many as received him to them gave he power to become the sonnes of God even to them that beleeve on his Name 13. Which were borne not of blood nor of the will of the flesh nor of the will of man but of God Christs excellency and manifestation of himself are here spoken of with relation to these who at any time do embrace his offer made in the Church His excellency herein appeareth 1. In prevailing with some to make him and his offer welcome though many reject it 2. In advancing them to the dignity of Adoption and son-ship who thus embrace him And he farther clears how it is that men do receive Christ to wit by faith and whence it is that any come to beleeve and so attain to the dignity of sons even from a principle of regeneration which is wrought by no power of the creature but by God only Doct. 1. Howsoever many within the visible Church do reject Christ yet there will still be some to make him welcome As he never lighteth a candle but where he hath some lost groat to seek So he hath excellency even when many despise him to allure hearts and vertue not to take a refusal but to draw his own till they be made willing for there are who receive him 2. Such as make the offer of grace right welcome do first welcome and receive Christ himself not contenting themselves with his common gifts nor yet seeking first after his saving graces but after himself that he may work these in them for they receive him 3. Christ is received and made welcome by faith and all they who hearing of the offer made to the Church on Christs part do out of the sence of their need embrace and consent and roll themselves upon Christ thus offered these have made up an union with him and are beleevers though as yet they have not attained to particular assurance which is the fruit of the Spirit of Adoption Ephes 1.13 14. for they who receive him are even they that beleeve 4. Such as rightly beleeve in Christ ought not to take him up as in their presumption security fear or discouragement they may imagine but they ought to cleave close to the Word revealing him and bring all their thoughts of him to the touch-stone thereof correcting them thereby and submitting thereunto for they beleeve on his Name or as he hath revealed himself 5. As all spiritual priviledges are in Christs hand and disposing So albeit we be by nature children of wrath yet he offers reconciliation to such and whosoever they be that by faith receive him he conferreth upon them the priviledge to become heirs and co-heirs with himself and children unto God with allowance to call him father And instead of a slavish and worldly spirit and a spirit of fear and bondage he giveth them the spirit of enlargement and of sons and a disposition sutable to their dignity and high calling in every condition for as many of whatsoever rank or condition as received him to them he gave power or right priviledge and dignity to become the sonnes of God 6. As it is by faith that we come to the priviledge of Adoption by closing with Christ the onely begotten Son so when we have beleeved adoption is still his gift it being still of grace that he exalts us to that dignity and when we have done all the comfort of that dignity must be his work by sending the spirit of sonnes into our hearts to loase our bands and elevate our hearts for he
Matth. 3.11 the holy Ghost and fire signifie one thing or the Spirit working like fire in purging drosse so the water and Spirit signifieth the Spirit working like water Hence it is that verse 6. he repeats onely the Spirit as including all that is here signified by the water and Spirit And this expressing of the Spirits working under the name of water is no unusual expression in the Old Testament Isa 44.3 Ezek. 36.25 Doctrine 1. No apprehension of impossibility in the matter of regeneration doth warrant men to shift the thoughts of the necessity of it or to think that any lesse then regeneration will availe them to salvation for Christ notwithstanding Nicodemus his doubt presseth it as necessary and gravely interposeth his authority whom Nicodemus acknowledged for a Teacher come from God to perswade him of it Verily verily I say unto thee except a man be borne of water he cannot into the kingdome of God 2. As Christ is meek and tender unto such as bring their doubts and ignorance unto him and therefore informeth Nicodemus so mens questioning of truth and their propounding of doubts against it is an occasion that Christ makes use of for clearing of truth yet more for he taketh occasion of Nicodemus his doubt to clear the doctrine of regeneration 3. Regeneration is wrought neither by the power of nature nor by outward Ordinances onely and alone but by the efficacy of the holy Spirit who doth prevent the sinner and blesse outward means to him before he can be changed for a man is borne of the Spirit 4. The Spirit in working this change of regeneration worketh like water for as water cleanseth what is filthy and makes it bright so the Spirit doth apply the blood of Christ for cleansing polluted nature and renewing of it in true holinesse as water cooleth and refresheth the thirsty and faint-hearted so the benefits purchased by Christ being applyed by the Spirit do refresh the fainting souls of sinners in the perplexities and pangs of the new birth or afterward Psal 42.1 And as water fructifieth the barren ground so the Spirit maketh the regenerate man fruitful in every good word and work Therefore is this birth described to be a mans being born of water and of the Spirit Ver. 6. That which is borne of the flesh is flesh and that which borne of the Spirit is Spirit Christ subjoyneth a reason of the necessity of regeneration for attaining salvation and the certainty of the regenerate mans salvation because men by nature are corrupt and opposite unto that Kingdome and a renewed nature is made sutable to it Whence learn 1. The corruption of mens nature being well seene would soone discover the necessity of a change by regeneration and none will sleight this but they who are ignorant of the former Therefore doth Christ upon this ground presse the necessity of a new birth 2. Men by nature or by their natural birth are altogether corrupt and fleshly creatures in all the powers and faculties of soule and body for he that is borne of the flesh is flesh or one lump of corruption flesh being taken here for corrupt nature and so including not outward and fleshly sinnes onely but even the corruption of the minde also as Gal. 5.19 20 21. 3. The corruption of mens nature is transmitted by generation and propagation from their parents and so is the seed of actual transgressions before they break forth and however children of Church-members be borne federally holy and in visible Covenant 1 Cor. 7.14 yet every one who cometh of Adam in the ordinary way of generation is infected with it for that which is borne of the flesh or of corrupt man is flesh 4. Whatever dignity men may be borne to yet all that we can claime by our natural birth is that by it we are secluded from heaven for our condition by nature is held forth as a reason why we must be regenerate before we enter into the Kingdome of God 5. The corruption by our natural birth and our unfitnesse for heaven thereby is to the Lords own cured and made up by the Spirit of regeneration for therefore is it subjoyned that which is borne of the Spirit is Spirit 6. A true evidence of regeneration and of mens being fitted for heaven by it is when men become spiritual in disposition senses and discerning motions and inclinations and in actions leaving a stamp of their dispositions even upon their common actions and when they labour not onely to have habits of grace but to have the spirit of these graces or the daily influences of the Spirit to make them lively fresh and active for that which is borne of the Spirit is Spirit not by a change of substance but as is before explained Ver. 7. Marvel not that I said unto thee Ye must be born again 8. The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit Christ seeing Nicodemus at a stand and marvelling at that which he was saying of this new birth as at a thing impossible he forbids him to marvel and by a similitude taken from the winde he cleareth the matter yet more and sheweth that it is nothing the lesse true that he could not comprehend the way of it for as the winde bloweth freely and at the command of no creature and as the sound and effects thereof prove that it is and yet mens reason cannot reach to know from whence it ariseth and whether it goeth or from how far it cometh and how far it goeth seeing at the same time there are contrary winds in several places of the earth so in this spiritual birth and change wherein the Spirit worketh freely and efficaciously it may be sensibly found by effects although the manner and way how it is wrought be incomprehensible Doctrine 1. Albeit Gods works and particularly in regeneration be glorious and excellent at which faith may far more wonder then at a mans conception in the womb Psal 139.14 Yet Christ condemneth that wondring as sinfull which sloweth from unbelief and from mens counting that impossible which they cannot comprehend Therefore Christ forbids such wondring marvel not that I said unto thee c. when yet he holds out the thing as incomprehensible So excellent is the nature of faith that it maketh that to be a commendable duty which were sinful if coming from unbelief 2. Albeit all men even the greatest Doctors lie under a necessity of being regenerate if they would be saved Yet Christ is excluded from that number being sanctified in his conception by the holy Ghost and borne without sin Therefore he secludeth himself here and includeth Nicodemus and all others when he saith ye must be borne again 3. By the fall of Adam mans understanding falleth short even in comprehending natural things and there are depths in nature and even in things most obvious to
ignorance and naughtinesse even in the elect hindering them from Christ are not easily broken for so much appeareth in this womans answer Whether we understand her to speak by way of derision or rather that Christs spiritual preaching did discover some excellencie in these things to her as it may fall out even in natural mindes yet she took them up but in a natural way and accordingly her desire is but carnal 2. Even nature may have a loathing at these outward infirmities that follow sin and yet will not be affected with spiritual wants without renovation and such may have a desire to be happy and free of these troubles when yet they seek this happinesse under the Sun and oft-times in that which proveth their greatest misery for she desires to be rid of thirst and of pains in seeking water 3. It is the great fault of many that they would be content of as much of Christ as may serve their base ends and no more and particularly it is but a natural and carnal desire after spiritual things when they are sought for supply of natural imperfections and wants and for the accomplishment of natural imagined happinesse for such was her desire Give me this water that I thirst not neither come hither to draw Verse 16. Jesus saith unto her Go call thy husband and come hither 17. The woman answered and said I have no husband Iesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thy husband in that saidest thou truly At this fourth speech we may begin the second part of the conference wherein Christ having prevailed so little by his offer and commendation of free grace doth now discover her miserie unto her whereby she is at length and by degrees brought to know him Therefore he bids her go call her husband and bring him with her and she denying she had any he commends her ingenuity and lets her see that he knew her lewdnesse Whence learn 1. As grace is little known or esteemed of so long as we know not our misery so where the offer of mercy doth not perswade Christ will discover their miserie to his own to make them either come quickly to him or else resolve on hell for therefore after the former offers had no successe doth he rip up her bosome 2. Christ is very meek and tender even in discovering of misery to men so long as they are not incorrigible and is willing that they should judge and accuse themselves that he may deal tenderly with them therefore doth he so mildly bid her Go call thy husband that he might draw a confession out of her own mouth 3. It is not every sin whereof natural men are guiltie for which they can at first be capable of conviction for every sin will not be odious to every one in every condition but there are some sinnes which only grace and much grace and grace in exercise will see to be sinful therefore though she was guilty of many other sins yet Christ pitcheth only on this sin of grosse filthinesse as that which would be seen best by her 4. It is not every â—ight of sin that will convince the sinner but Christ must put it home upon the conscience and discover sin to be marked by his all-searching eye before it work upon him for she knew her own condition and therefore saith I have no husband as shifting the matter whereof she supposed him to be ignorant but without any sense till he rip up her bosome and let her see he knew her 5. Christ will commend a small good under much drosse and particularly he accounts of a true acknowledgement even of an hainous crime as a commendable duty Therefore doth he make so much of her confession Thou hast well said thou saidest truly 6 Christ hath particular knowledge of what sinnes men are lying in how hid soever and particularly he hath an eye upon secret uncleannesse and how loath soever sinners be to be discovered by Christ yet where he pleaseth and hath a purpose of mercy no shiftings will hide them so much doth this large discovery after her shifting confession teach Thou hast had five husbands and he whom thou hast is not thy husband 7. Such is the pollution of our nature that lust will be insatiable unlesse grace curb it so much appeareth in this woman who after so many marriages doth live in uncleannesse Ver. 19. The woman saith unto him Sir I perceive that thou art a Prophet 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship The effect of this discovery is that the woman is brought to acknowledge him for a Prophet and therupon propounds to him the great question concerning the place of publike worship betwixt the Samaritanes and the Jewes the one pretending that Mount Gerizim was the place where Sanballat by permission of Alexander the great had built a Temple for Manasseh his son-in-law who for that marriage with his daughter was put from the Priesthood at Jerusalem and the other pleading for Jerusalem as the place As all Israel were enjoyned to worship in the place which God should choose for them Deut. 12.5 6. So the Jewes had particular and clear warrant that after the rejection of Shiloh Jerusalem was the place 1 King 8.29 and 14.21 2 Kings 21.4 Psal 78.67 68 69. and 132.13 14. But the Samaritanes who rejected all Scripture but Moses writings regarded not this and alledged that the place they worshipped on was the mountain of blessing Deut. 11.29 and that their Progenitors had worshipped there of old Gen. 33.18 20. for it was near to Shechem Doct. 1. Christs discovering of sin and making the sinner to be touched with it breeds more respect and estimation of him for now she thinks more of him then formerly 2. The work of illumination in the elect may have weak beginnings at the first and very apparent high thoughts of Christ may come far short of his worth for in her to perceive him a Prophet was very much yet far beneath what he was and what she knew him after to be for however Christ was indeed a Prophet in a superexcellent manner yet she as yet saw nothing in him above ordinary Prophets 3. The Lord may see it fit to awaken and convert a great sinner very gently at first that so he may shew his abundant tender mercy that they may not be deterred from closing with him and particularly that such as live at a great distance from ordinances and the society of Gods people may not be overcharged with difficulties which they cannot there alone get through so much appeareth in his dealing with this woman of Samaria a stranger 4 The Lord in his holy Providence hath so ordered as there will be controversies about the way of truth and his worship that the godly may be stirred up to studie
no man hath naturally any liberty or power to receive Christ or come in faith to him But every man by nature whatever his inclination education or moral vertues be hath lost all power to do any spiritual good by Adams fall and remains dead in sinne for no man can come to me saith he to wit of himselfe as is after cleared 4. This natural impotency in man cannot be cured by meer moral swasion or holding out of the offer of Christ in the Gospel But with this there must be a powerful and effectual work of God in changing and renewing of mens nature infusing of the habits of grace and faith quickening them from their deadnesse and exciting of these graces which he infuseth and effectually inclining their heart and minde to embrace Christ and close with him and adhere to him for this is the only remedy of mans impotency that the Father draw him To ascribe unto God no more but moral swasion in this work is to allow him no more hand in good then Satan hath in evil and consequently to ascribe unto man as much praise of doing good as he is reproveable for evil And it ascribes unto man the glory of making himselfe to differ from another who had the same offer with him but would not be perswaded See 1 Cor. 4.7 5. Divine power in curing and recovering of lost men hath not only to do with impotency but with aversenesse with a corrupt will strongly inclined to evil and with corruptions which will resist and oppose him in his working for so much doth this drawing import 6. The powerful grace of God is invincible and will effectuate his purpose over all impediments He will not only bear down the resistance and opposition that corruptions make but he who is Lord of the will will sweetly incline and powerfully allure it and make the man most willing to come to Christ for if none can come except the Father draw him then certainly they whom he draweth do come and so Christs promise subjoyned and the following verse do clear 7. This drawing is ascribed to the Father which hath sent Christ not secluding the rest of the persons seeing every work of God which relateth to the creatures is common to the whole blessed Trinitie and Christ hath an hand in this same work ver 46. with Matth. 11.27 See Joh 12.32 Nor yet is this expression only used to shew that the Father is first in order of working this work as he is first in order of subsistence But it points out further 1. That the father who entred in a Covenant with the Sonne and sent him into the world to obey his will and performe these duties he had voluntarily undertaken is in a special manner obliged by vertue of that paction to bring unto his Sonne the promised seed and reward of his sufferings 2. It serveth to shew that however he be a righteous God and will have justice satisfied for the sinnes committed even by his elect Yet as the Sonne did voluntarily submit to that dispensation to pay the price though he was also the party offended So the Father doth also so love them as he drawes them to Christ that his justice may be satisfied in him and that his love toward them may let forth it selfe in comfortable and sensible effects And this will teach us so to magnifie the tendernesse of the Mediatour as not to entertain wrong thoughts of the Father Doctrine 8. The great misery of these who are not wrought upon to come to Christ is clearly to be seen and read in the warme useage they meet with who embrace him Therefore doth Christ hold out his undertaking for them who are brought to him that he may let these murmurers see their great losse 9. Time will certainly come to an end and all perfection and contentment which men imagine in the things of it will have a period for dayes do at last come to the last day 10. Whatever believers finde in Christ within time yet their eyes are chiefly fixed upon eternity and upon the expectation of settled happinesse there Therefore do they need to have a promise concerning the last day so often repeated unto them 11. Such as are brought to Christ by the Father he will never abandon them till he have raised them up at the last day and presented them blamelesse and compleat before the Father that they may forever be with him for saith he and I will raise him up at the last day Verse 45. It is written in the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me Christ doth confirme his assertion concerning the Fathers drawing from the prophecies of the Old Testament which speak of the dayes of the Gospel Wherein it is foretold that all the Elect and confederates in the Spirit shall be taught of God to embrace Christ offered in the Gospel Isa 54.13 Jer. 31.33 34. Whence he inferreth that every one who is thus taught doth come and embrace him This teaching is not to be understood as secluding a teaching Ministry under the Gospel for the very text includes hearing and learning and this interpretation should not only rub an imputation upon Christ and his Apostles practice who in these very times of the Gospel did preach and appoint a Ministry and ordained Ministers and who did continue teaching and exhorting when yet they acknowledge this promise to be accomplished 1 Joh. 2.20 21 27 28. 1 Thes 4.9 10. but it should strike also against all private mutual edification as well as publick teaching which yet the decriers of a Ministry will not allow Yea they intrude themselves as Preachers that they may cry down Preaching and a Ministry But the meaning is that God in and by the meanâ— should teach them that however means be necessary yet it is not they but the Spirits teaching that prevailes with them and that under the Gospel this teaching should be more general and conspicuous Doctrine 1. It is by the Scriptures that all controversies and debates in matters of Religion must be decided Therefore doth he remit the proofe of his assertion to what is written in the Prophets 2. Not only Christs outward condition and practice but his doctrine are in all things aggreeable to the doctrine and predictions of the Old Testament concerning the Messiah and what should be fulfilled in his wayes Therefore doth he cite the Prophets as foretelling the same things of the dayes of the Messiah which he now asserts And he who was truth it selfe doth condescend to confirme his doctrine thus 3. Gods way of drawing in sinners to Christ as it consists not in bare moral swasion so neither is it a working upon men as insensible stocks or irrational creatures but he deales with them in a rational way and by his efficacious teaching doth cure the blindnesse of their minde and open and encline their hearts for his drawing ver 44.
to enquire what he wrote but his end in it was not only to shew that it is fitter Ministers do any thing then employ themselves in civil affaires but chiefly to shew that their question was idle and deserved no answer 2. Christs enemies may get leave to think that they have some notable advantage of him and his followers only that their own disappointment may be the more shameful and sad for before they are convinced they think Christ is silent because he knew not what to say and therefore they continued asking him as insulting over him in their own mindes if not also in their expressions 3. Albeit Christ be tender and gracious toward humbled sinners Yet he will strictly presse the Law upon all such as conceit of their righteousnesse and will not come to him Therefore doth he deal so roughly with those men and points out what the Law required of them 4. The perfect and spiritual Law of God doth require of men not only that they be without publike and visible blemish but that they be without sinne or spot for so much doth Christ require of these unhumbled men that they be without sinne 5. It is the will of God that these who punish sinne in others should be sensible of their own failings and that the sense of their own sinnes make them tender toward others And it is a token of unsanctified Spirits when men who censure or punish others do not look upon their own wayes nor do abstain from all lewd practices themselves nor look upon the worst of sinners as their own picture if they were left to themselves for this is the scope of Christs answer as is before explained 6. In our necessary medling with wicked men it is our duty to take heed we do nothing that may seeme to approve them in their wicked wayes Therefore again he stooped down and wrote on the ground to testifie that as at first he liked not their discourse So yet he approved it not however he had answered it nor would keep up conference with them 7. As without Christs power the most spiritual doctrine will do no good to the best of men so when he pleaseth he can put an edge upon a very short sentence to make it waken the most benummed conscience and cause it imprint inward challenges upon the heart and outward shame upon the foreheads of men for so doth it here appear they are convicted by their own conscience and glad of an opportunity to steal away 8. A wakened conscience will get other things to think upon then to be taken up with idle cavils about Religion or descanting upon the faults of others onely for they quit both their tempting of Christ and accusing of the woman and steal away 9. A wakened conscience will tell a man that the longer he liveth his guilt is still encreasing and he hath daily the more cause to be ashamed of himself for it for so much is imported that they went out beginning at the eldest even to the last 10. Every conviction of conscience is not saving nor is every one in a state of grace whose conscience findes the edge of the word to make him ashamed of sin for these men are convicted and went out as being ashamed who yet are but in the gall of bitternesse 11. It is a sure evidence of an unsound wakening of conscience when mens convictions make them flee from Christ and shun either his further convictions or comforts Whereas it is good not to go away from him when sin is discovered and the truly humbled sinner is kept with him till he finde favour for so appears in them being convicted they went out from Christ and that one by one without noise when he was now stooping down that so he might not have occasion to say any more to them whereas the poor woman though let go stands still in the midst in the place where she was sifted as a guilty person till she hear what Christ will say to her 12. All the plots of wicked men against Christ will at last tend to their own visible and open shame for this was the issue of their enterprise They came in with a resolution to have entrapped Christ and they are sent out with much shame and confusion on their own faces Verse 10. When Jesus had lift up himselfe and saw none but the woman he said unto her Woman where are those thine accusers hath no man condemned thee 11. She said No man Lord. And Jesus said unto her Neither do I condemne thee go and sinne no more In the third place We have Christs dealing with the woman herself who being left by her accusers and not condemned by them he doth also dismisse her with a gentle warning to watch over her wayes in time to come In doing whereof he doth not make void the Law of Moses nor say that none ought to condemne her to death but he declines to act the part of a civil Magistrate in passing sentence upon her and doth act the part of a Minister of the Gospel in absolving an humbled sinner Doctrine 1. As they who run away from Christ when they are convinced do but go on in their sinne and carry their shame with them So they who attend upon Christ and betake themselves to the posture of condemned sinners will at last get a gracious answer as this womans experience doth teach who when her accusers went out did stay still to her own great advantage 2. It is necessary that such as are waiting on Christ for grace be serious observers of his dealing that from thence they may learn to know what a one he is for his questions when he lift up himself Where are those thine accusers hath no man condemned thee did not slow from any ignorance in him but serve to excite her to consider the power of his word and what effects it had produced and to shew that his doings are not easily marked even when they are acted before our eyes 3. Such as are truly humbled with the sence of their sins will get little pleasure to meddle save with these things which nearly concern themselves for albeit Christ propounded two questions yet she answers onely to what concerns herself and that no man had condemned her not meddling with what concerned them 4. Such as Christ hath a minde to do good unto are not to expect that so much will be intimate unto them at first but they must be content to be exercised with attendance and speaking to Christ till the compleat deliverance come for so much appears in his dealing with this woman He speaks so in her cause to the Pharisees as encourageth her to stay still till she see what further he will say Then he leads her up to speak to him and gives her a ground of an argument that since no man had condemned her therefore he the Saviour of sinners would deal gently with her and at last he brings out his sweet sentence
was created perfect in one of the sixe dayes yet before the fall of man he had left his first habitation 2. The cause of Satans fall was in himself who of his own accord left his original holinesse and station for be abode not in the truth but forsook it 3. As since Satans fall there is no spark of goodnesse holinesse or truth in him for there is no truth in him So this depravation proves that he is fallen from that condition wherein he was created therefore doth this come in by way of reason that since God made all his creatures good and perfect in their kinde therefore it must necessarily follow that he abode not in the truth because now there is no truth in him And so the Lord is cleared of his fall 4. Satan since his fall is a great enemy to man and full of malice that man should fill that roome from whence he fell So much appears in his being a murderer and liar and that from the beginning He did begin soone and continues long so that Gods people are to remember that they dwell in a world where Satan is going about full of rage 5. Whatever mask Satan put on in dealing with men Yet he is but seeking their destruction both of soul and body for he is a murderer 6. Satans attempt and successe upon our first parents is a clear evidence of his designes against the children of men and a sad document shewing how farre he may prevaile with the best if they be left to their own free-will Therefore is it peculiarly marked that he was a murderer from the beginning as a clear warning to all from what he did to Adam and Eve hazarding the destruction of their and all their posterities souls and bringing them all under the sentence of bodily death 7. Satans great engine for bringing about his bloody designes is lying and deceits Therefore is it subjoyned he is a liar And by this he prevailed with our first parents subtilly calling the truth of God in question So that to give heed to his lies against the truth is in effect to give up our throat to the murderer 8. As Satan is a very subtile and crafty adversary full of cunning and sleight to entrap the simple see 2 Cor. 2.10 11. Eph. 6 11 So he is in all he saith a liar and not to be trusted for so saith Christ there is no truth in him he is a liar Therefore though he transforme himselfe in an Angel of light and busk up his projects Yet men are not to be taken therewith And though he sometime speak truth as sometime he did commend Christ Mark 1.24 Luke 4.34 and his servants Act. 16.17 and may bear in true challenges upon beleevers Yet he is still to be rejected as intending thereby to deceive For by his commendation of Christ and his followers he intended either to make them be suspected or to draw persecution on themselves by casting him out as befel Paul And when he pleads Gods cause against his people it is but to drive them from God and when he chargeth upon them what they deserve his scope is to deprive them of all hope of remedy and perswade them that they shall be dealt with only according to deserving 9. Satans sinne is of himselfe and all the evil that is in the world God is free of it and only Satan as the enticer and we as the consenters are to blame for it for when he speaketh a lie he speaketh of his own he is the father of it or the inventer and beginner of it in himselfe and his followers Ver. 45. And because I tell you the truth ye beleeve me not Here Christ doth confirme his assertion concerning their being of Satan And as before he had proven they were of him and imitaters of him in murder so here he proves the same in the matter of lying shewing that they were like Satan in that also because they will not believe him and his doctrine even because it is truth And upon this followeth the other of their seeking to kill him because he told the truth verse 40. Doctrine 1. Rejecting of truth and wilful and malicious contradiction thereunto is the great trade of Satan the lyar and their practice who are his children and acted by him for in this doth he instance Satans lying and their sinning like him 2. As Satan since his fall hath cast off all aw of God and neither fears his justice nor hopes for mercy and doth maliciously oppose truth because it is truth and crosseth him in his designes So Christs enemies being acted by Satan will oppose truth for no other reason but because it is truth They will beleeve any thing but truth and the more true the doctrine be the more will they oppose it for because I tell you the truth ye beleeve me not 3. Let wicked men oppose Christs doctrine as they will yet it is truth and any doctrine they embrace beside is but a lie which will disappoint them in end for however they believe not yet saith he I tell you the truth Ver. 46. Which of you convinceth me of sin And if I say the truth why do ye not beleeve me In the third place Christ in this reply doth vindicate himselfe and so prevents an objection and aggravates their infidelitie For whereas they might object against the former challenge in ver 45. wherefore should we beleeve thee and leave our own Religion for thy saying whom we know not Christ answers that since none of them could convince him of any sin and his doctrine was the very truth therefore they could not but sinne hainously in not giving him credite whoever he were Whence learn 1. As Christs publike Messengers are obliged to be irreprehensible and true in their doctrine so this was eminently and singularly true of Christ who was the spotlesse Lamb of God and infallibly true in all his doctrine for he was without sinne and said the truth 2. It is not sufficient to condemne any that malicious men do calumniate and traduce them unlesse they can also argue and make it out for Christ requires of his accusers that they convince him of sinne or by arguing make it clear that what they assert is true 3. Christ was so perfectly spotlesse and innocent that albeit he lay buried under calumnies yet none of his most malicious adversaries could ever make it good that he was guilty of one sinne for saith he which of you convinceth me of sinne 4. Albeit the blamelesse carriage of men doth serve much to make away for their doctrine and doth aggravate their sinne who despise it Yet should not be a snare to draw others to receive any thing they say unlesse it be made clear that it is truth Therefore in grounding this challenge Christ adds this to that of his sinlesnesse I say the truth 5. As the doctrine of innocent and infallible Christ ought without contraversie to be credited so their consciences
with multiplicity of questions and to dash them with their own prejudged thoughts upon the matter Therefore do they pose them with three questions at once and do in their questions insinuate what they were inclined to beleeve ye say he was borne blinde but we do not credite it Ver. 20. His parents answered them and said We know that this is our sonne and that he was borne blinde 21. But by what means he now seeth we know not or who hath opened his eyes we know not he is of age aske him he shall speak for himselfe 22. These words spake his parents because they feared the Jewes for the Jewes had agreed already that if any man did confesse that he was Christ he should be put out of the Synagogue 23. Therefore said his parents He is of age aske him In these verses we have first his parents answer wherein they expressely avow that he was their Sonne and that he was borne blinde verse 20. but for the way of his cure they wave it and remit the narration of it to himselfe as being of age sufficient to give an account of it verse 21. 2. We have a reason why they decline to answer this question which was the fear of excommunication a decree being past among the Rulers that who so confesseth Christ should be excommunicate verse 22 23. From verse 20 21. Learn 1. Natural affections may go very far in natural duties and particularly natural affection doth oblige and will lead parents not to deny their own children in their greatest miseries or dangers or for any fear for albeit their sonne had been blinde and is now in danger and albeit they knew not but the Pharisees might be offended at this yet they freely answer we know that this is our sonne and that he was borne blinde 2 Natural affection and resolution how great so ever it be will not carry men to confesse Christ and his truth when there is any danger in it for how stoutly so ever they own their sonne yet for what concerned Christ they shift it By what means he now seeth we know not or who hath opened his eyes we know not Wherein whatever may be said in their behalfe from what followeth that they desire not the glory of the miracle to be obscured but remit them to the fittest witnesse of it Yet they sinne hainously by denying their knowledge and by their ingratitude in not avowing Christ who had conferred so notable a benefit upon them in the person of their sonne 3. Albeit men may hazard much for their friends in their private quarrels Yet such as are not stout for Christ will decline suffering in their own person though they should hazard their dearest friends and will let them suffer their alone and it is well they prove not their greatest enemies for they by shifting trouble do expose their sonne to it he is of age aske him he shall speak for himselfe as being from under their charge and able to give an account of his own wayes And albeit it had not been lawful for them to obtrude themselves on suffering yet when they are called to give a confession it was their fault to desert not only the truth but their son also From verse 22 23. Learn 1. Excommunication from the societie of the people of God is an ancient and lawful ordinance in the house of God however is be abused by men for it was an Ordinance even in the Church of the Jewes to put men out of the Synagogue See Ezra 10.8 2. The best and most necessary Ordinances of God may be abused by wicked men and the authority of his judicatories and the edge of his censures ill imployed when Church-Rulers are corrupt for so it was here in their councill they had agreed to employ their authority and the censures of the Church to bear down Christ This should teach men not to reject everything which the corruptions of men do abuse 3. Albeit the child of God may for some miscarriages fall under the censure of excommunication Yet it is an evidence of a corrupt time when the edge of that censure is turned against the children of the house merely because of their adhering to Christ for so was it here they had agreed already that if any man did confesse that he was Christ he should be put out of the Synagogue It is said they had agreed albeit there was not only a Nicodemus and Joseph of Arimathea among them but some others who thought more favourably of Christ as would appear from verse 16. and Chap. 12. 42. And that because the corrupt part did agree or these who were more honest being absent others would not stand out against the common determination however they had argued the cause Or fear did make them agree that he should not be acknowledged for the Messiah however they had accounted him a good man 4. Excommunication is a censure not a little terrible when it is inflicted upon just grounds for whatever weaknesse was in their fear of which afterward yet it is an evidence that the members of the Jewish Church did generally fear to undergo this censure 5. Men through long custome and formality may be brought to stand in aw of Church censures who yet give no evidence that they stand in aw to sinne against God but rather of the contrary for however it be good in it selfe to be affraid of Excommunication Yet besides that this was an unjust decree their shifting to confesse the truth shews how they durst hazard on sinne and yet they fear excommunication It may be indeed that some outward inconveniences followed upon this censure which made them so carefully avoid it as is true in the case of Rulers Joh. 12.42 43. But as that is not the right cause wherefore Church-censures should be dreadful so though there were no such thing yet there are many who would not willingly be secluded from the priviledges of Church members nor from the Ordinances who yet never long after God in them nor do lay to heart that they may be judicially bound in heaven though they be not bound on earth 6 Albeit just Excommunication be a sad sentence yea albeit when it is unjustly inflicted by a true visible Church it be so grievous as men should not willingly desire it and should be affected with it Yet it is but a slavish and sinful fear when men are hindered to confesse truth because men will excommunicate them for herein did the mans parents fail in that for fear of this sentence they declined their dutie And as carnal courage is but faint hearted in Christs matters however it may be invincible in other difficulties So slavish fear of this and the like inconveniences is base and will prove an enemy to suffering unlesse it be well ballanced with saith Psal 56.3 7. They had decreed only that if any man did confesse that he was Christ he should be put out of the Synagogue and yet this makes them
to understand his authority to administrate the affairs of his own Church and people as King and head thereof leaving the judgement of compleat recompence till the great day And the effects of the administration of this authority are expressed in tearms borrowed from the late miracle in opening the eyes of the blind man Such whereof as are comfortable are the proper effects of his Ministry and these that are sad are but the accidental effects thereof flowing from mens own corruption So the meaning is That he was come into the world to be the administrator and Ruler of his own Church and the discerner of true members from the false which though he had not yet taken the external Ecclesiastical keyes of the hands of the Rulers of the Jewish Church yet he did exerce in a spiritual way upon the spirits of men by opening their eyes who being ignorant are humbled under the sense thereof and by discovering their blindnesse and giving them up judicially to be more blinded who are puffed up with a conceit of themselves And by this Christ would shew that the man had no cause to be troubled at their Excommunication since it was not ratified in heaven but on the contrary his eyes had been opened to know more of Christ since his excommunication Nor had the Rulers cause to glory in their power and authority since they were lying under so sad a sentence themselves in their spiritual condition Doctrine 1. Christ is supreme head and Governour of his Church and doth administrate it justly to the comfort of all these who are oppressed by unjust censures and to the terrour of these who do so oppresse them Therefore saith he for judgement am I come to manage the government of my Church justly that these who are wronged and bound on earth when they are not bound in heaven may appeal to me and that these who wrong them may expect a just recompence 2. That which befel and followed upon the Gospel in Judea in the dayes of Christs ministry is the same which may be expected in all places of the world where it cometh for albeit it was a particular case to which Christ spake in the first place yet saith he for judgement I am come into this world 3. Mens natural blindnesse and brutishnesse in the matters of God through a vaile lying upon their hearts is a great and chiefe part of their spiritual misery Therefore doth he instance his administration in the matter of making men see or be blinde not only that he may allude to the late miracle but that under that he may print out the great misery of spiritual blindnesse and the mercy of illumination 4. Men that are indeed ignorant in respect of others and who are contemned by others as ignorant do yet lie very near Christs help if they be sensible of their want and come to him with it for he hath a promise for them which see not that is such as this blinde man who was really ignorant and despised by the Pharisees as such and yet sensible of it and desiring to have it amended as verse 37. 5. Christ hath a remedy for all the greevances of sinners And particularly he can open the eyes of the blind and make them know him and these things which tend to their salvation for for judgement am I come that they which see not might see 6. It is a great plague on many that they are swelled with a conceit of their own abilities and so they are blasted to them and do obstruct their own profiting by the Gospel for there are who see that is who have a conceit they see or having some common abilities do rest upon them 7. As the Gospel will discover much to be but real darknesse which before seemed otherwise So they who conceit of their own light will in Gods judgement be given up to reject the light of the Gospel and so grow more and more blinde In both these reâ—pects it is true They which see are made blinde their light is discovered to be but real blindnesse and they are given up to blinde themselves more by opposing the light Ver. 40. And some of the Pharisees which were with him heard these words and said unto him are we blinde also 41. Jesus said unto them If ye were blinde ye should have no sinne but now ye say We see therefore your sinne remaineth Christ maintains this doctrine against the exceptions of some of the Pharisees who following still upon him and understanding him to speak of spiritual blindnesse do carp that he should insinuate they were blind verse 40. To which Christ answers that if they were sensible of their ignorance their case were more tollerable and lay nearer help but their conceit that it was otherwise rendered it incurable Whence learn 1. Christ and his followers will never want observers who lye in wait to take advantage against them and their doctrine for albeit he had left the Pharisees Chap. 8. 59. and the man was cast out by them while they are sitting in Council verse 34. yet some of the Pharisees which were with him heard these words 2. Men may have abilities and judgement to understand Christs doctrine and to apply it pertinently who yet want grace to make right use of it for that they do understand his speech to be spoken concerning spiritual blindnesse and do apply it to themselves is in it selfe right and imitable and yet it produceth but bad effects in them 3. It is an evidence of mens blind conceit of themselves when they will not beleeve their misery when Christ tells them of it nor can they endure to hear tell of it or to take with misery what ever advantage Christ hold out to them who do so for say they in a rage are we blinde also even we who are Teachers as well as others 4. However conceited men please themselves in their own dreams Yet it were their great advantage to take with that they like so ill And their being sensible of misery were an evidence that they lay near mercy for albeit they could not endure to be accounted blinde Yet Christ tells them If ye were blinde it were your greater advantage 5. Let mens condition be never so bad yet when they become sensible thereof they are in the way to have the sting taken out of it And an acknowledged evil condition is nothing in comparison of mens swelling with conceit under it and in respect that Christ will really heal and pardon such for in these respects it holds true If ye were blinde in your own esteeme and coming to me with it ye should have no sinne to wit in comparison of your guilt now and I would really pardon and heal you and it should not remain as is after declared 6. Mens conceit of their own condition as good enough is a sinne against the very remedy as hindering them from seeing their case and consequently they labour not to cure it but do go
shepherd who will be so far from destroying his flock that he will give life even to these of them who are dead for I am come that they might have life 6. Christs great scope in coming to the world is to purchase and conferre life upon his own Elect And whatever his dealing toward them be yet it tends all to this and when they finde it otherwise it is their own mistake for saith he I am come that they might have life 7. Christ by his coming not only intends life but more abundant life to his flock that is 1. Albeit he gave life to his people before his comming yet he hath let it out more abundantly since to shew the difference betwixt the Sonne of righteousnesse now arisen and the light that his people had though from him before 2. He will not only give that life that may simply supply the necessity of his people but such a superabounding measure as may testifie his fulnesse and may completely refresh them 3. Having conferred this abundant life in conversion he will make it grow more and more while they are within time 1 Thes 4.1 4 All this is but a drop in comparison of that abundance of life that is reserved for his people in glory In these respects it is said I am come that they might have life and that they might have it more abundantly Verse 11. I am the good shepherd the good shepherd giveth his life for the sheep Secondly Christ declareth himselfe to be the true shepherd in opposition to hirelings who albeit they have a lawful calling and do not come to kill with false doctrine but do preach truth yet they are unfaithful in the discharge of their trust In this verse Christ declareth what he is in opposition to these asserting that he is that good shepherd who layeth down his life for his sheep For understanding whereof it would be considered that taking these properties of a shepherd strictly they do properly and only belong to Christ and by them he is distinguished not only from hirelings or seducers but from all true Ministers also that are sent out in his name But considering that he doth approve of lawful shepherds under himselfe and doth only oppose himselfe here unto hirelings we may beside the consideration of what is peculiar to him or requires a peculiar consideration in him look to these properties as they are taken more largely and so some of them do belong also to his faithful servants in their measure and proportion and by them they are distinguished from hirelings and false teachers Doctrine 1. Whatever hirelings or seducers infest the Church yet the elect want not a shepherd And albeit Christ employ servants under him yet he doth not give over the charge of his people but remains still chiefe shepherd and overseer unto them to care for them and furnish food unto them by his own appointed means for in both these respects I am the shepherd saith he See 1 Pet. 5.4 2. Christ doth eminently deserve the title of a good shepherd as being infinite in knowledge to discerne all the necessities of his flock and in pity and wisdome to deal tenderly with them according to their necessities for I am that good shepherd saith he See Isa 40.11 3. Good and faithful shepherds do preferre the good of their flock even to their own life And as Christ not only gives life to his sheep but his own life for them by way of ransome so his faithful servants should not account their life dear so they may fulfil their Ministry and bear testimony to the truth for it is the character of a true shepherd the good shepherd giveth his life for the sheep And Christ propounds it in general tearmes to intimate that though this was eminently and singularly true of him as the Saviour of his people Yet his servants must be resolved to lay down their lives not to expiate sinne but for the service of the Churches faith Ver. 12. But he that is an hireling and not the shepherd whose own the sheep are not seeth the wolfe comming and leaveth the sheep and fleeth and the wolfe catcheth them and scattereth the sheep 13. The hireling fleeth because he is an hireling and careth not for the sheep In opposition to these properties Christ declareth what the hirelings are who minding only their gain and having no interest in nor affection to the sheep do upon the sight of any danger from seducers or persecutors desert their stations and expose the flock to danger verse 12. And from this fleeing Christ concludes that such are hirelings and care not for the flock verse 13. Whence learn 1. It is not enough that men have an external lawful calling to the Ministery and that they be not erroneous unlesse also they be faithful and single in discharge of their trust for beside theeves and robbers there is also the hireling who is opposite unto and disapproven by Christ as not the shepherd 2. Albeit it be the will of God that Ministers and labourers get their wages and be maintained Yet such as make it not the scope of their calling to honour God and seek the good of souls but do minde only or chiefly their own game and base ends they do prove themselves not to be honest Ministers for so is imported in his name an hireling and not the shepherd 3. As the sheep are all Christs own by reason of his purchase of them and dominion over them So every true pastour will account Christs sheep as dear to him as if they were his own and that because they are Christs And who so do not thus respect them they prove themselves to be but hirelings for he is an hireling whose own the sheep are not not only by way of possession for so they are Christs only but in respect of affection and so it is expounded verse 13 he careth not for the sheep 4. Albeit it be a sad enough stroak for the Church to be under hirelings yet Satan is not satisfied with that but by Gods permission may hound out erroneous Teachers and Persecutors to molest and vexe her more for beside the hireling there is a wolfe which troubles the sheepfold whereby we are to understand both false Teachers and Persecutors as readily corrupt doctrine is pressed with violence See Acts 20.29 5. Albeit Ministers in some cases may lawfully flee and particularly when the trial and danger is personal to themselves Yet when they look more to their own case then to the flocks weal and when to avoid trouble they desert the flock in times of errour and common hazard they prove themselves to be but hirelings for he seeth the wolfe comming and leaveth the sheep and fleeth 6. Men may have more light and foresee trials better then others who yet want courage to abide them And corrupt men will no longer follow Christ and dutie then they think to compasse their own ends by so doing for he seeth the wolfe
elsewhere the Old Testament be distinguished into the Law Prophets and Psalmes Luk. â—4 44. Yet here the Psalmes whence this text is cited come under the name of Law And it may be also because the word in the Hebrew language wherein or in Syriake a dialect of Hebrew Christ spake rendred the Law signifies generally a doctrine 5. As it is a peculiar priviledge to have the Wâ—â—d and Oracles of God committed unto men So it adds to mens guilt when they improve not this priviledge but continue ignorant of the truths therein contained Therefore doth he call it your law not by way of contempt but to reprove them who enjoyed this priviledge and boasted of it and yet were ignorant of it and of what in it might refute their unjust aspersions 6. It is an evidence of a malicious disposition in men when they do not put a favourable construction in so far as it is consistent with truth upon the words and actions of their neighbours for so much doth Christs reâ—â—oning in general charge upon them that since the Scripture calleth some men gods they needed not if malice had not blinded them have charged blasphemy upon him though he had been but a meer man 7. Albeit Magistrates be but men like their brethren Yet in respect of their office they have the glorious title of gods conferred upon them as being his vicegerents and as bearing some stamp of his authority and dominion Therefore saith the Scripture I said ye are gods This should both engage them to see to their qualifications and the exercise of their power and others to reverence and honour them 8. Such as would have right to this glorious title and the priviledges contained therein ought to have Gods calling to the office they exerce for he called them gods to whom the Word of God came to call them to their employment 9. Let Magistrates be never so high yee are they subject to God and to the directions and injunctions of his word for so also the word came to them as to servants as appears in that Psalme 10. Things are in reality as the Word of God calls them whatever men imagine to the contrary for if the word came to them and he called them Gods that sentence must stand without empeachment of blasphemy 11. Albeit men who do not reject the Scripture will be very assiduous to wrest and throw it to countenance their opinions and wayes and to bring their light to it rather then seek light in it Yet its verdict doth stand unalterable for the Scripture cannot be broken or loosed that sentence that they are gods cannot be anulled let men cavil or glosse it as they will 12. Christ is so high above all principalities and powers as of necessity he must be true God for so do the force of his argument run that if they were called gods much more might he be called the Sonne of God And therefore all the gods must worship him even Angels as well as Magistrates Psal 97.7 with Heb. 1.6 13. Whosoever shall study Christs glorious sanctification and separation from sinners his glorious endowments and high employment and office must acknowledge that he is the eternal Sonne of God for that the Father hath sanctified and sent him into the world doth inferre that hâ— is the Sonne of God 14. Christs glory and Godhead wants not a witnesse in the bosome of the greatest opposer if Christ lay it at his doore Therefore doth he put them to it say ye thou blasphemest because I said I am the Son of God Ver. 37. If I do not the works of my Father beleeve me not 38. But if I do though ye beleeve not me beleeve the works that ye may know and beleeve that the Father is in me and I in him The second argument whereby Christ proves that it is no blasphemy to call himselfe God and that he is God in very deed is taken from his works Wherein he grants that if he did not divine works flowing from that power common to him with the Father they had some pretence of excuse for not beleeving him to be God verse 37. But since he did these works they were bound to lay aside any prejudice against his person and to be led by these works to acknowledge and beleeve him to be the true God one with the Father mutually existing the one in the other ver 38. And so iâ— this argument Christ asserts and confirmes the very thing they opposed and what himselfe had said ver 30 Doctrine 1. Christ did so far condescend to cure the unbeliefe of men as to ad glorious works to his Word to declare who he is for he hath the works of the Father pleading for him That is not only works done by the Fathers authority for so his servants did work miracles but works done by that power which is common to him with the Father 2. Albeit it be our duty to acknowledge and to beleeve in Christ yet he requires no implicite and blinde obedience in this point But men should accuratly try the grounds of their faith and then on these grounds close with him Therefore doth he put them to this If I do not the works of my Father beleeve me not and afterward that ye may know and beleeve 3. Christs works were divine even to the convincing of the greatest adversaries and so clear that Christ was content not to be beleeved if after trial their consciences did not finde them to be so Therefore he doth not decline them in this matter but If I do not the works of my Father beleeve me not 4. When Christ hath manifested never so much of himselfe Yet naturally men have prejudices against him and at beleeving in him Therefore he supposeth it as their fault ye beleeve not me 5. Albeit Christ get much wrong by unjust prejudices of men yet he doth not give over to minde and seek their good Therefore albeit they beleeved not him yet he followeth them with other means to draw them to beleeve and warnes them of their own sinne if they did not Though ye beleeve not me beleeve the works c. 6. Albeit it be our duty to rest content with Gods Word as the ground of our faith not seeking any other proofe And albeit it be our great sinne when it is not so Yet when he ads works to confirme his Word he may not only exact beleeving of us but it is our sinne undeniable if then we beleeve not Therefore saith he If I do though ye beleeve not me beleeve the works 7. Christ is never rightly known and beleeved on but when he is taken up as one in essence with the Father And that however the person of the Sonne be distinct from the person of the Father in respect of order of subsistence properties and order of working yet the divine essence is undivided and there is a mutual inexistence of one person in the other for they must know and beleeve that
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
the desert of sin that we may abhorre it and to reade his love toward his peuple Rom. 5.8 Verse 6. When the chief Priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I finde no fault in him 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the Sonne of God In the third branch of this part of the chapter is recorded the successe and fruit of this policy of Pilate to wit that this sight of Christ did not move them to pity but awaked their cruelty and made them importunately to cry out that he might be put to death and that Pilate declining to be their butcher in executing of an innocent man they bring a new accusation against Christ that he was a blasphemer and therefore by their law ought to be put to death wherein finding Pilate not much moved with the accusation concerning his Kingdome as seeing little hazard to the State in tolerating Christ they bring in this accusation from their law wherein he behoved to credit them as not being able to judge it of himself Whence learn 1. Persecutors will not be satisfied with any measure of affliction so long as Christ or his truth or cause have anie life in them for when the chiefe Priests and officers saw him they cried out saying Crucifie him crucifie him as thirsting for his death though he was already sore afflicted and what they cannot obtain with reason they will endeavour to prevail in it by impudent importunity and tumultuous out-cries 2. Christ submitted to be denied all pity in his sufferings and to have mens face hid from him not only that he might sanctifie such a lot to his followers but that they might finde bowels of pity under their troubles in so far as shall be for their good Jer. 15.11 and 31.20 for so much may be gathered from this part of his suffering that he found no compassion but was cruelly pursued 3. Divine justice pursuing sin could not be satisfied but only by the death of the Surety of sinners nor could that burning fire be quenched but by his blood for there was an over-ruling hand of God craving for compleat satisfaction to justice in his being crucified 4. A natural conscience may cleave long to truth and duty against much opposition and yet at last quit it for so much appears in Pilate who notwithstanding all this vehemency yet stands by his point Take ye him saith he and crucifie him of the meaning whereof see chap. 18.31 for I finde no fault in him He declines for their pleasure to crucifie an innocent and will rather let them do it then put his hand to it Only it is to be marked that however this permission point out chiefly a sad reflexion on their cruelty and injustice yet it insinuates also that his chief scope was to be rid of this processe since he could not get his will but that succeeds not since he employed not his power to rescue the innocent And indeed when men have any light or conscience in trying times and cases they will not get leave to lurk but must either closely follow their light and act by it in their stations or else they will be given up to go over the belly of light and act against it as Pilate did 5. Persecutors are incessant and endlesse in their machinations plots and calumnies against Christ and his followers And when one plot or accusation miscarrieth they will be sure to finde another for so do they here when the former challenge that he made himselfe a King avails not they bring another and do not claime to any power upon Pilates concession but do take upon them only to point out the law 6. Where Religion keeps not the first place it is an argument of no zeal whatever men do pretend for in this they bewray their unsoundnesse that this accusation of blasphemy cometh in the second place after that of his being an enemy to Cesar which they first propounded as was cleared on Chap. 18.33 7. Such as are indeed blasphemers and do arrogate to themselves what is proper to God only by the law of God they ought to be put to death for it was indeed agreeable to the law and may be taken in as a branch of that law against blasphemy Lev. 24.16 that he ought to die who maketh himselfe the Son of God But Christ was not guilty who did not make himselfe but was indeed the Son of God 8. It is no strange thing to see corrupt and bloody men cry down most necessary and saving truths as blasphemous errours and to abuse and misapply Scriptures for that end and to deceive others for they reckon that saving truth of Christs Godhead to be blasphemy and wrest the Scriptures to draw Pilate to be of their minde we have a law and by our law he ought to die c. Ver. 8. When Pilate therefore heard that saying he was the more afraid 9. And went again into the judgement hall and saith unto Jesus Whence art thou But Jesus gave him no answer In the last branch of this part of the Chapter we have recorded some consequents and effects following upon this last accusation before Pilate is perswaded to condemne him And in the first place in these verses is declared that Pilate hearing this is so far from condescending to their desire that he is the more afraid hearing tell of the divinity of him whom he judged to be innocent and of whose fame he no doubt heard much v. 8. And that studying to informe himselfe concerning this matter by conference with Christ himselfe he gets no answer v. 9. Whence learn 1. It is evident to right discerners that all the designes and well contrived plots of persecutors would little availe but rather turn to their prejudice and disappointment if the Lord see it sit to exempt his people from trial for albeit God would not have Christ delivered yet this new accusation doth not make Pilate more forward to persecute Christ but more afraid to meddle with him See Prov. 21.30 2. Such as do but halt in following their duty will have more fear and trouble then even sufferers who walk streightly for it is insinuate that Pilate who did not closely follow his light had fear before and now he was more afraid upon this information as having walked upon so unsafe grounds 3. Serious thoughts of a deity will strike terrour even in a natural heart and conscience especially when they are following a course which their own conscience cannot approve for when he heard that saying of his making himselfe the Son of God he was the more afraid considering what he had done to him and that contrary to his light And albeit it be not sufficient that men have a fear or horrour only upon the thoughts of a Godhead unlesse it be seasoned with love Yet
Church are subject to the order established by Christ in his house and none ought to free themselves from his yoke all are bound to submit to his doctrine in the mouths of his servants and all also are under his rod of Government for their authority is universal over whosoever need the exercise thereof 5. The exercise of this Ministerial Authority over Church-members is committed unto Christs servants not in reference to the good which is in any crush it but in reference to their sin to deal with them because of it according as their condition requireth Their power in doctrine is exercised about all sin as sin were it never so secret and inward and their power in discipline about sin only as it is scandalous and infectious for their power here is abouâ— sins and over persons because of this 6. The exercise of Ministerial Authority about the sins of Church-members consists in the remitting and retaining thereof according to the due Order and Rules of the Word And particularly that such as are penitent and feel the bonds of their sin they do declaratively and by Authority from Christ absolve and lose them and do also take off any censure judicially inflicted for their scandalous behaviour And such as are impenitent that they do by doctrine in Christs Name declare their sins not to be remitted but bound upon them and that as need requires they do by a judicial sentence tie them straiter that so they may feel the bonds and seek to be loosed for so is held out here that they are ministerially to remit and retain sins 7. This exercise of Ministerial Authority however carnal hearts may contemn and sleight it either in doctrine or discipline yet being gone about according to the Rules of the Word it is so effectual as it is ratified in heaven and the penitent or obstinate sinner will finde Gods minde toward them to be according as is declared in his Name on earth for upon these termes is their authority asserted Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained See Matth. 18.18 20. And this may be matter of terrour to the obstinate and of encouragement to the penitent who are meet objects of the comfortable exercise of ministerial authority Verse 24. But Thomas one of the twelve called Dydimus was not with them when Jesus came 25. The other Disciples therefore said unto him We have seen the Lord But he said unto them Except I shall see in his hand the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Followeth unto v. 30 Christs appearing to all the Disciples when Thomas was with them occasioned chiefly as is clear from the sequel by Thomas his diffidence The Narration of this appearing may be taken up in five particulars The first whereof in these verses is the occasion of his appearing at this time and this is either more remote That Thomas of whom we have already heard chap. 11.16 and 14.5 was not with them at their last meeting with Christ being not as yet returned from his lurking place v. 24. Oâ— more near That when the rest of the disciples acquaint him either having sought him out or he coming unto them that they had seen the Lord he wilfully professeth he will not beleeve unless he get the sensible satisfaction prescribed by himself v. 25. for clearing whereof we are to consider that it was not his sin simply that he desired a sight of Christ nor yet that he sought that evidence of his pierced hands of the hole of his side which it appeareth was now known to all the disciples though John only record that he saw it chap. 19 34 35. seeing that was the same evidence which Christ himselfe had given v. 20. and his desire of this did evidence his affection unto a crucified Christ But it was his fault not to beleeve the truth of Christs Resurrection till he not only saw this but thrust his hand also into his side for further satisfaction Neither was it his sin that simply he would not hearken to their report as men in this matter seeing that is no sure ground of faith But it was his sin that he did not beleeve the Scriptures which spake of Christs Resurrection and so did not beleeve them as Gods witnesses unlesse he got sensible satisfaction Doct. 1. They may be truly gracious who yet are very timorous in a trial and will not recover from their feares so soon as others for Thomas a godly man was not with them nor had returned to the society as yet when the rest had recollected themselves 2. Negligence in frequenting the society and Assemblies of the people of God casts men far behinde and prejudgeth them much for But Thomas one of the twelve called Didymus of the signification whereof see on chap. 11.16 was not with them when Jesus came and so he was deprived not only of the good newes which Mary and others brought them but of that comfortable sight of him also which they got and he is left in many snares and doubtings from which they are delivered 3. Disciples ought to be communicative in their station of what they have received and when their hearts are refreshed with a sweet sight of Christ they cannot but make it known as they have a calling and opportunity for The other disciples therefore said unto him We have seen the Lord which no doubt they told with all the circumstances of it whereof this was the summe and that which most affected them and sluck with them 4. Christ should be very great in his disciples estimation and their respects to him should be upon the growing hand for now he is still the Lord v. 2. 13 18 20 28 and ch 21. 7 12 15 16 c. which was a stile more rarely given him before 5. Unbelief is strangely rooted in the hearts of all men yea even of godly men and disciples so that they may frequently fall into that sin and be very pertinacious in it for so much doth Thomas his example teach us I will not beleeve saith he 6. Our carnal hearts know no way not will admit of any cure of unbelief unlesse they get all the objects of saith under the view of their senses for so is it with Thomas here he will see and lest his sight should be deluded he will touch also and thrust his hand into his side 7. It is the great sin and weaknesse of men when they do not beleeve unlesse they get satisfaction to their senses seeing faith is the evidence of things not seen Heb. 11.1 But it is yet a greater sin and an height of presumption to be wilful in unbelief and to be so bold as to say they will not beleeve upon grounds revealed and afforded by him unlesse they get their will which is a limiting of the Holy One of Israel for this