included in this reproof of the Samaritans and commendation of the Jewes Ye worship ye know not what we know what we worship To transgresse this rule and to take in any device of men in Gods worship doth in so farre make the true God an Idol as to imagine him to be such a one as will accept of such false worship 2. Christ as he took on the forme of a servant is content to rank himself with the true Church as a member to teach all to esteeme highly of such a society We saith he know what we worship 3. Not onely is worship devised by men not warrantable but it is not the way to heaven seeing there can be no salvation but in Gods institute way And the case of these who follow devised worship is so much the more dangerous if they want also the doctrine of salvation in matters of faith and manners Both these are included in this reason for salvation is of the Jewes that salvation was to be found in that Church their way of worship being appointed and approven of God and the saving doctrine and oracles of God concerning faith worship and manners being also committed to them and among them 4. It was the special priviledge of the Jewes and a testimony of Gods approving of them as his Church that the Saviour of sinners was to come of them and the doctrine of salvation pointing him out to sound from among them in all the earth so much also doth this reasoning import as hath beene explained Verse 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in Spirit and in truth Christ returneth to enlarge and explain his first assertion and sheweth what is to come in place of the Jewish worship to be abolished to wit that the time was even at hand wherein not onely there should be no distinction of place or Nations in the matter of worship but in place of carnal and typical worship performed by the Jewes in one place all true worshippers in every place should worship in spirit and truth For which he giveth two reasons first that God requireth such worship secondly that this is most agreeable and pleasing to his spiritual nature As for these two properties of worship in spirit and truth they must be taken in opposition to the properties of the former worship and so they come to one in substance that in stead of external ceremonies which are called carnal Heb. 7.16 and 9.10 and shadowes Heb. 10.1 the Lord would have a spiritual worship and the truth of what was represented by these shadowes as Rom. 12.1 Heb. 13.15 16. And this agreeth well with the reasons subjoyned for however the Lord did require and was pleased with these external formes in the infancie of the Church yet he never did accept of them save in so farre as they led to this which is so agreeable to his nature and were not rested on by the worshipper But we may further extend these properties not onely to the matter of worship but to the manner of it also that the Lord who is a Spirit doth require that lawful worship should be performed in spirit as opposite to a formal way of worship and in truth as opposite to hypocrisie Not that God did approve of the want of these before but that by the removal of these external rites wherewith worshippers were much taken up and which the best saw not clearly enough through he was to discover this way more fully and make them more free to attend it and by pouring out of his spirit he was to work it more generally Doctr. 1. The correction and reformation of the worship of God was reserved for the dayes of the Gospel and to be brought about by Christ Therefore saith he the hour cometh and now is when this change shall be He saith Now is either because it was instantly approaching at his death or because he was even now beginning this reformation by his Ministry 2. They who professe themselves worshippers of the true God ought to performe it with humble and affectionate reverence and with subjection and submission to him considering his majesty and their owne vilenesse for so much doth the word rendered worshippers import being a similitude taken from dogs fawning and casting themselves down at their Masters feet 3. Albeit all who professe the true God and are not avowed Atheists will have some sort of worship yet all of them will not be found true and approven worshippers either for matter or manner Therefore are some called true worshippers by way of distinction from others 4. The true worship of God under the Gospel doth not consist in the external pomp of ceremonies and observations but is spiritual simple and substantial for they shall worship the Father in spirit and truth not in carnal shadowes which if being Gods own Ordinance yet did take up worshippers so through their own weaknesse as oft-times to keep them from minding this spiritual worship how much more may it be expected that the more external pomp there be of mens devising there will be the lesse spiritual truth 5. It is not sufficient to make an approven worshipper that they do not multiply rites and ceremonies but their worship must be chiefly inward flowing from grace engaging the heart in Gods service and from the breathing and influence of the spirit not resting on an external forme of lawful worship or any bodily exercise about it So much also are we taught from this that worship must be spirit or spiritual for the manner of performance as well as for its nature in it self 6. God requires also in a worshipper that with avoiding of formality which is but a deceitful hypocritical shew of worship he studies sincerity and streightnesse of heart not dealing negligently or for by-ends in Gods service for worship must be in truth 7 It is the Lords will and appointment alone that can give a being to true worship and to this must all our reasonings about this matter be subject And therefore his enjoyning of spiritual substantial and sincere worship should commend it to his people So much doth the subjoyning of this reason for the Father seeketh such to worship him teach 8. All the true worship that God gets is of his own seeking and procuring and having wrought it he takes pleasure in it So much also may his seeking such import that he sent Christ to make a conquest of spiritual worshippers and seeketh such as being these he delighteth in 9. God in his nature is a most pure and simple substance free of all mixture and composition and infinite in perfections and he is to be conceived of spiritually avoiding all carnal and grosse conceptions for so much are we taught God is a Spirit infinitely above Angels or spirits of men who yer
conscience Hazards either real or apparent are strong motives to disswade our carnal hearts from duty but these are no sound arguments in divinity for they think it a strong argument The Jewes of late sought to stone thee and therefore goest thou thither again But Christ counts not that sound that men should choose their way according to their apprehension of dangers or safety in it but according as God clears a calling whatever difficultie be in the way As reckoning that many difficulties will tryst men with many proofes of love and that as they but sought to stone Christ and yet could not effectuate it So the Lord can give safety even in the midst of dangers when he pleaseth 6. It is the great sinne of men possessed with the slavish fear of trouble that not only they decline duty but are selvish so that they minde neither the honour of God nor the good of others so they may keep themselves in safety for so much appears in their declining Judea to be free of trouble never regarding Lazarus or his sisters need nor the glory of God which was to shine in raising him up Ver. 9. Jesus answered are there not twelve houres in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Followeth Christs answer to their objection against his resolution consisting of two parts The first whereof in these verses is general Concerning which they who understand this day and the houres thereof of mans life time wherein he is to go about his bussiness do indeed speak this for truth that the time of Christs calling in that way was to be ended at his death and that men could not reach him till the houres of his life were expired and therefore he needeâ— not feare But neither doth that so fiâ—ly agree with what is subjoyned ver 10. of mens stumbling in the night nor yeâ— with Christs own practice who albeit he knew he should be in safety till his houâ—e came yet he did use lawful means and follow the Fathers call in removing from place to place as is manifest in his going lately out of Judea Therefore if we consider 1. The order that God hath established in nature in appointing the day for mens labour in all the houres thereof and not the night because men cannot but stumble in it Psal 104 20. 21 22 23. 2. Christs particular answer ver 11. wherein he shewes his calling for this journey Iâ—â—â—ay we consider these we will finde the sense of this general answer to be this That a calling from God is like day-light to a man to prevent fear of stumbling or inconveniency and danger whereas he who neglects the opportunity thereof may fall in many inconveniences like a man who neglects his journey till the evening or night and therefore cannot choose but stumble seeing he wants the light of day and hath no light in him to supply that defect And by this Christ leads them to understand that as he had a calling to leave Judea so if he could clear a calling to return to it again there was no danger whereas to sleight a calling would draw on real inconveniences Doctrine 1. The great task and exercise of Christians ought to be to turn their eyes from studying inconveniencies and hazards to study their duty and calling as their work and care and then leave the care of events unto God Therefore doth Christ draw them who were affected with fear of dangers to consider seriously what calling there was for that undertaking 2. As the Lord hath honoured the children of men by appointing unto them lawful callings wherein they may serve him whatever their calling be in it selfe So he hath appointed times and opportunities of these callings which are not to be neglected for a calling is like the day wherein a man may walk and there are twelve houres in this day that is a prefixed time for going about this calling as there is for day-light which is not be neglected more then a man would neglect the day time to go about his businesse in it The expression alludes to the custome of the Jewes who divided the day and the night each of them in twelve houres and that both summer and winter only they shortned the houres of the day in winter and lengthned them in summer and so contrariwise the hours of the night 3. A man that followeth a calling from God and emproveth all the opportunities thereof is in a safe course and so needs fear no danger for as if any man walk in the day he stumbleth not because he seeth the light of this world or the sun so he that hath the light of his calling needs not stumble but that may be to him as day-light is to passengers See 1 Pet. 3.13 For albeit following of Gods call will not alwayes keep men from trouble but Christ himself when his course was finished and very shortly after this met with it Yet 1. They will get their day finished and shall not be interrupted till they have finished their work as Christs experience teacheth See Luk. 13.31 32. 2. If they be not kept from difficulties yet following their calling they are kept from the guilt of procuring them sinfully 3 They may be sure they shall be blessed and 4. That God who employes them will make up all their losses to them So that the clearnesse of Gods call affords more peace then all the difficulties men can mâ—et â—ith in a calling can make void Doctrine 4. As mans life is but short so the opportunities of following of a calling from God are but short and soone lest in deâ—mably for it is but a day of twelve hours after which a night cometh 5. As men who run on danger without a calling may meet with many a snare So they who neglect Gods call for fear of trial may meet with sover difficulties in their own way for if a man walk in the night he stumbleth because there is no light in him to take up hazards which God hath appointed the Sun to point out unto men The meaning is not only that he who runs without a call stumbleth but that as a man who having business to do in the day time yet doth not set out till night doth exceedingly prejudge himselfe so he who either rejects Gods call and takes him to follow his own counsels or he who fits the opportunities of doing his calling and comes too late may meet with sharp trials Ver. 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Christ having in general cleared the usefulnesse and safety that is in following a calling doth in this second part of the answer clear his own calling to this journy in particular to wit that he might raise Lazarus who
certain that not finding satisfaction there she stayes not with them but takes hold of all other occasions of finding him See Cant. 3.3 4. 2. When means do not afford present satisfaction to seekers of Christ it is not because they shall not be satisfied but because Christ will be more immediatly though never without the use or in the neglect of means soon in comforting them for therefore is it that Angels did not satisfie her to her sense because Christ himselfe was to give her satisfaction and Christ stops their further conference by his appearing and causing her turn back as delighting to comfort her himselfe 3. Christ is not so far oft as readily affectionate Saints do apprehend but is neere at hand to manifest himselfe and be found when their hopes are lowest and all probable means do faile for now when she knoweth not where they have laid Christ and no mean had yet given her the comfort she desired Christ is yet at her hand she turned her selfe back and saw Jesus standing and not dead as she supposed 4. Christ is so condescending to his affectionate people as when they faile exceedingly in their way of seeking him yet he will seek them in their way and will give them not what they desire but what they need for albeit she fail in seeking a dead Christ at or in his grave yet considering her affection and need he cometh unto her she saw Jesus standing 5. Christ may be very present and neer unto his people when yet he is not discerned by reason of their weaknesse and short-coming in expectation for she saw Jesus standing and knew not that it was Jesus not because he took on a strange shape but because she was not only withheld for a time from knowing him as Luke 24.16 31. but her weaknesse and not expecting a living Christ made her not to discern him 6. When Christ appeareth even to give sensible satisfaction to his own he will own and approve what any sent from him have said in his name as sufficient to encourage them and as a ground of reproofe that they made not use thereof accordingly Therefore doth he at first speak the same thing in substance which the Angels had said woman why weepest thou c that when she came to know him she might consider that that message had been sent by him for her encouragement and that there was more in it then she saw 7. Christ may for a time seem to carry himself strangely even toward those whom he loveth dearly That so he may bring out more of their affection and more of their weaknesse also both which are useful for them Therefore doth he at first speak like a stranger woman why weepest thou whom seekest thou which though it import much yet it is not so homely nor so clear as he speaks afterward 8. Whatever be Saints apprehensions concerning Christ or their enjoying of him yet he is in such a case and their condition so good as may justly condemne all excessive sorrow for so much doth this question and challenge why weepest thou import That however she mourned for him as dead and for her own want of him yet he was alive and near her and therefore she had no cause so to weep 9. People ought to take good heed how they set and employ their precious affections and upon what and for what they pour them out liberally for so much also do these questions why weepest thou whom seekest thou import that she should look whom she sought so affectionatly And we all ought to examine whether our affections be let out upon things according as they are of worth in themselves 10. As Saints considering whom they seek when they are seeking Christ may help to beget affection in the pursute so also it may hinder affection from being heartlesse and dejected in making enquirie for so mmch further do these questions import that however her seeking Christ might kindle her affection toward so desireable an object her very seeking of him portended so much as might drive away all excessive or desperate sorrow 11. As our own false and weak conceptions breed our mistakes of Christ for she supposed him to be gardner because she thought none other could be there so early So our mistakes of him do lead us to emprove opportunities of his presence but very poorly for this mistake causeth the force and importance of his questions sink nothing in her mind and draweth out so poor and diffident though affectionate an answer 12. Love to Christ will make us stoop low even to the meanest if thereby we may get a fight of him or be furthered to do him service Therefore doth she with so much respect petition the supposed gardner in this matter Sir saith he if thou hast bourn him hence c. 13. Love to Christ will set him so high in Saints esteem as they will think he should be so also in every bodies eyes Therefore saith she only if thou hast born him hence not naming him and this she did not only because she might suppose he had heard what past betwixt the Angels and her or might know whom she meant if he had removed his body But because Christ was the only One in her minde therefore she thinks every one should know and esteem of him Thus also doth the spouse designe him to others Him whom my soul loveth Cant. 3.3 14. Unbelief and mistakes are so prevalent with Saints in the hour of their tentation that they are not soon removed and they will sooner apprehend any thing then the truth concerning Christ for after all her doubts concerning the empty grave and the taking away of Christ v. 2. she now supposeth it might have been done by the gardner if thou hast borne him hence not to bury him in a more sitting place but as troubling the garden and that albeit Joseph had allowed him the grave And so she supposeth him to be dead still 15. Affection toward Christ will not stand to consult with ability but with it selfe and its desires and accordingly will undertake and endeavour to do him service though never so far above its strength Therefore doth a weak woman all alone offer to bear away the body of Christ to see it more conveniently buried Tell me where thou hast laid him and I will take him away Ver. 16. Jesus saith unto her Mary She turned her selfe and saith unto him Rabboni which is to say Master The fourth particular in this Narration is Christs making himselfe known to Mary which he doth with a word to her satisfaction Whence learn 1. Such is the power of mistake that Saints may turn their back even upon a present Christ while he is not discerned as expecting no satisfaction nor comfort from him and Saints may be brought very low in their disappointments on all hands who yet will get satisfaction for that she turned her selfe when he spake again to her it imports she was looking away even from