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
whom he hath sent This exhortation of Christ draws out a new question from the hearers In answer to which Christ points out the right way of attaining this spiritual food which he hath held out unto them We are not necessarily to conceive that they propound this question in a taunting manner as if they would declare to Christ that Moses had commanded them to do works which are acceptable to God and they did them and therefore would know what new law he would prescribe unto them though this be not unsuteable to their disposition which they bring forth ver 30 31 and afterward and it is very true that none are worse to deale with then they who are sitten down upon outward performances every thing they do putting them so far out of Châ—ists reverence in their own account but we are rather to conceive that not being as yet hopelesse but Christ will satisfie their carnal desires therefore they keep fair with him and hearing him speak of labour which he understood chiefly of faith and of other works as fruits of faith they understand it only of works according to the doctrine of their Teachers and therefore desire to be directed what to work which might be acceptable to God Christ answers their question and leads them to that one work of believing on him who is sent of the Father Whence learn 1. Men may endure many rubs from Christ and seeme to come a great length in tearms of aggreement with him who yet are unsound and will never close with him for here these carnal hearers do quietly digest that reproofe ver 26. and seem to be so taken with his offer as they want only information what to set about 2. Such as resolve to seek Christ and things spiritual will need much of Christs own direction how to labour and employ themselves for attaining thereof for so much doth their question import 3. Men by nature cannot take up the right way of justification and salvation as being a mystery And particularly Men by nature do retain such a deep impression of the first Covenant of works and are so ignorant of the perfection of the law and of their own impotency that they know no way of acceptance before God but the way of works and doubt no more of themselves but if Christ tell them their duty they will do it for such is their principle and bold undertaking here What shall we do that we might work that is tell us and we shall do it See Deut. 5.27 Mic 6.6 7. Rom. 9 31 32. and 10.3 4. Men in following the way of happinesse must not make it their only aime to please themselves in what they do but must submit to follow that which pleaseth God and which he shall enjoyne for so much do they insinuate while they are desiring to work the works of God Whereby we are not to understand the good works which are not only commanded but wrought by God in his people for they dream of no need of his working any thing in them but it is an Hebrew phrase which signifieâ—h works commanded and acceptable and pleasing to God 5. What ever be mens conceit of their own works Yet it is only by faith that sinners come to reconciliation with God and to enjoy Christ to be souls food unto them for in opposition to all their works he leads them to this one work that they believe And his calling it a work doth not import that faith as a work doth justifie for it is only the hand to receive Christ who is our righteousnesse But he gives it this name speaking in their own tearmes who doated on works and so the doctrine of faith is called a law Rom. 3.27 because the Jewes boasted so much of the law And though other duties be required also of his people yet he names this only because it only embraceth Christ for righteousnesse and life it is the only remedy for a soul lying under the conscience of guilt or any difficulties and it is through faith that we can do any good work and that they are accepted and the imperfections thereof covered 6. No faith will serve mens turn for justification and life but that which closeth with and embraceth Christ the Mediatour as sent of the Father by his incarnation and manifestation in the flesh and by his authorizing of him to exerce that office for so is here required that ye believe on him whom he hath sent Whereby he warnes men not to rest on general assents to every divine truth as a faith sufficient for salvation unlesse they close with Christ And teacheth That it is no saving faith to acknowledge and believe in God where Christ is not acknowledged That it is not enough to professe faith in a Messiah as the Jews did unlesse Christ be taken up and acknowledged to be that Messiah already manifested So 1 Joh 4.2 3. And That faith must first close with Christ the Mediatour by whom it findes accesse to God and comfortable resting on him See 1 Pet. 1.21 7. Such as do upon right tearmes close with Christ as sent of the Father and do not only in the general assent that he is the true Messiah come in the flesh but do heartily close with him as such and give him the glory of his person and offices and do employ him accordingly they are about a work acceptable and welpleasing to God Therefore it is called the work of God not so much because he works it in his people though that be true Eph. 2 8. and it is not by our works but his work about us and in us that we are saved as in their own tearmes ver 28. that it is acceptable to him being commanded by himselfe 1 Joh. 3.23 and therefore lost sinners need not to be affrayed to make use of it Verse 30. They said therefore unto him What signe shewest thou then that we may see and beleeve thee What doest thou work 31. Our Fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat This answer produceth a new question from them wherein they bewray more of their carnal minding of their own belly For whereas Christ hath taken them off their errour of leaning to the works of the law and Moses and hath directed them to faith in himselfe for attaining life and salvation They finding that he was not like to satisfie their carnal expectations do object that they cannot take his word to renounce Moses and the works of the law given by him in the point of justification and acceptance with God and to believe in him as a new doctour till he shew greater signes for confirmation of that doctrine then hitherto he had done seeing Moses had done the like or greater works then yet he had shewed them He had indeed fed many of them miraculously but it was only with course barley loaves and for one time But Moses had fed all their fathers and that
so naturally knew all his mysteries and as man had knowledge thereof by communication from his Godhead So all this was communicate to him from the Father who sent him to the world to reveal his counsel And this might appear in his divine furniture without all humane industry Whence learn 1. As Christ fully knowes the Fathers minde and counsel so he is the faithful revealer thereof for his doctrine is the Fathers who sent him It is from the Father and he publisheth it 2. It may commend the doctrine of the Gospel that not only it is of God but that he sent his Sonne into the world to publish it for so doth Christ commend his doctrine here 3. It is the duty of faithful Ministers not only to wait for a calling from God but to see that they bring nothing forth but what they have from God for herein Christ is a patterne who was sent and whose doctrine was not his own but his that sent him 4. No doctrine or Preacher how admirable and ravishing soever are to be heard in the Church but they who are sent and bring their message from God Therefore albeit they marvelled at him ver 15. yet he thinks not that enough unlesse they be perswaded that he and his doctrine are of God 5. It is the duty of faithful Ministers to lead people from themselves to God and to ascribe what is excellent in them to him that he alone may have the glory Therefore Christ when he is marvelled at draweth their eyes to God who sent and furnished him Verse 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my selfe 18. He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Next because they would not readily credite him in asserting his doctrine to be of God Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers The first whereof is required in the person who would trie doctrine ver 17. To wit that he be a pious man and one who according to light received walks in Gods wayes Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine or devised by himselfe The second Rule and help in trial ver 18. relates to the person and doctrine to be tried wherein he asserts that a man who runs unsent and preacheth his own inventions doth in his carriage and by his doctrine but seek to exalt himselfe whereas he who being sent of God makes it his scope in his carriage to exalt God only and the nature of his doctrine tends to that doth prove that he is a preacher of truth and that there is no unrighteousnesse nor fraud in his doctrine For undeâ—standing of this we are to consider That Christ in giving these rules of trial doth not seclude other rules and proofes of the truth of his doctrine already given Chap. 5. and particularly that of Scripture For Christ in Scripture makes it elsewhere clear that good men in some cases may be misled with errour and unrenewed men may know and embrace truth though not savingly And on the other hand erroneous Teachers and doctrines may pretend to be much for God and may cry out on truth as denying to God his glory But Christs meaning is to shew That his doctrine being undeniably true and according to Scripture it was odious in them to contradict it by wicked rebellion and to evidence by their opposition that they were not tender walkers And that this is so much the more hainous that they saw his whole carriage and the nature and scope of his doctrine tend onâ—y to glorifie his Father and not to advance his own private glory Doctrine 1. It is the duty of the Lords people not to receive Doctrine or Teachers upon trust but to try and discerne who are sent of God and who not and who speaks true or false doctrine for it is here imported that they should know who are sent and whether their doctrine be of God or of themselves 2. Every man is not a fit discerner of Christs doctrine but many through their own default are left destitute of such a mercy for so doth the requiring of qualifications in these who trie impoâ—t 3. Such as truely fear God and make conscience of known truth in their conversation have his promise for ability and discerning to try doctrine for so doth the promise expressely hold out if any man will do his will he shall know of the doctrine whether it be of God c. Which we may branch out in these 1. Such have indeed the promise of discerning whereas ungodlinesse and loose practices provokes God to withold discerning light 2. Albeit the Godly may and many times do erre and are misled yet ordinarily that is but the fruit of some former defection in practice 3. Mâ—ns fleshly humours and passions in debating and sâ—eking out of truth while yet their practice is not subjected to the rule is not the right way to come speed 4. Such as have no use for truth nor end in searching it out but only to informe their judgement or satisfie their curiosity may readily get leave to go wrong 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies 6. Such as come to hear with a purpose to examine doctrine by carnal reason and to like or dislike of it according as it shall relish or be displeasing to their lusts will readily reject sound doctrine But he that cometh with a subjected minde and fixed resolution to receive and obey what shall be found to be the will of God shall get a discerning Spirit unlesse God have him to humble for some former guilt of which he hath not yet repented Doctrine 4. The great scope of Preachers and of their doctrine should be to deny and abase themselves and to exalt and seek Gods honour for so doth Christ teach ver 18. that a teacher should seek his glory that sent him and so himselfe did in carriage and doctrine 5. Such as do run unsent and do broach their own inventions and errours they certainly affect the praise of men and hunt after vain-glory let them pretend to what modesty and humilitie they will for he that speaketh of himselfe seeketh his own glory the scope of his carriage tendeth to that And albeit selfe-seekers may be for the truth and may make use of it for their own ends yet they are fitted to go wrong if they have a tentation and they will go wrong before they be not respected Yea and God is provoked to give them up to go wrong 6. As true doctrine doth tend to set forth Gods glory and to exalt him So corrupt doctrine devised by men doth not aime at Gods glory indeed whatever
were alive to come forth he cometh out in the same posture wherein he was laid in his grave And Christ requires some to loose him that so they might be further confirmed of the truth of the miracle Whence learn 1. The upshot and close of Christs dealing will richly compence all his delayes and seeming harsh dealing for the issue of all this procedure in the former part of the Chapter is that Lazarus is raised again 2. Albeit Christ may in his peoples trouble take much time to exercise and prepare them for mercy and to let out proofes of his compassion and sympathy Yet when that is done he can give an issue and help them in a moment for now when all these are over here the miracle is presently dispatched And when he had thus spoken and tried disciples and friends removed their unbelief manifested his own affectionate heart c. he cried c. 3. Christs word of command whereby the world was created and is upheld is sufficient to effectuate greatest things if it were even to raise the dead for he did no more in bringing about this miracle but cried c. 4. His crying with a loud voice in the audience of all was not only an evidence of his omnipotency and that as he employed the Father so also he put forth his own power in this miracle But further it points out 1. His affection and earnestnesse to have the thing done and sheweth That Christ is not a coldriffe friend but takes a hearty lift in what concerns his people 2. It points out his confidence in the matter and therefore he publikely interpriseth it in the hearing of all To teach that whatever our unbeleeving hearts say yet Christ is not afraid of his work that it shall miscarry in his hand Doctrine 5. Christ in employing his omnipotency doth not look on things as they are in themselves or seem to be unto us But he calleth these things that are not as though they were and in speaking to and commanding the powerlesse and dead he giveth them life and strength to obey for he cryed Lazarus come forth His omnipotency speaks to him as to one living and ready to come forth on a call because at this very word he put life in him to hear and obey See Rom. 4.17 6. Christ hath our life in his hand to take it away or restore it at his pleasure and when he calls even for the dead they will obey him for and he that was dead came forth 7. Whatever enjoyments men have within time yet it is but little of these things they can take away with them for it is marked that he came out bound with grave-cloathes and his face bound about with a napkin Not so much to point out a new miracle in the bosome of the other that a dead man should not only come out but come out so bound as might hinder one to walk for it may easily be conceived that the bonds were so loose as he might creep one way or other out and he knew the place better then to go wrong though his face was covered But the scope in part is to point ouâ— how little Lazarus had carried away with him even grave-cloathes See 1 Tim 6.7 8. As Christ our Lord will work no needlesse miracles So he will have all convinced of the reality oâ— those he worketh Therefore also will he bring him out in his grave-cloathes and â—ids them loose him and let him go that he may walk at freedome That so they might see him bound as they had laid him in and themselves in handling and loosing him might be further confirmed that it was a true miracle As also as was marked on ver 39 he would not loose him by a miracle since mens hands could do that Ver. 45. Then many of the Jewes which came to Mary and had seen the things which Jesus did beleeved on him 46. But some of them went their wayes to the Pharisees and told them what things Jesus had done Followeth the third and last part of the Chapter containing some consequents and effects of this miracle which may be taken up in these 1. What effects it had on the Jewes who were with Mary ver 4â— â—6 2. The consultations and conclusions of the Rulers of the Jewes when they are informed of it ver 47. 53. 3. The course which Christ took on this their resolution ver 54. 4. The diligence used by the Rulers to have their resolutions put in execution at the feast ver 55 56 57 As for what was the part and carriage of Lazarus and his sisters upon the receipt of this mercy it pleaseth the Lord to mention no more of it then what may be gathered from their piety that they were not unthankful and from his passing it oâ—â—er in silence not that he did vilipâ—nd it but that great mercies will affect his people more then can be well said or expressed In these verses we have the first consequent of the miracle which is the diverse impressions it takes upon the Jewes who were present Many of them beleeving and others of them persisting in unbelief and not being able to do unto Christ what they would themselves they delate the matter to the Pharisees Whence learn 1. Christ doth not spread his net by doctrine and working but for some notable fruit and effect for here by raising up of one dead body he raiseth up many dead souls 2. Albeit for the most part they generally are naught yet at some times and in some societies it pleaseth him to work upon and gain the far greater part for Many of the Jewes beleeved whereas some only ver 48. do persist in their ill course 3. Such as come to do good unto the godly in their need may readily meet with more good to themselves by the means for they came to Mary who finde Christ and are drawn to beleeve It is said they came to Mary only because they came out to the grave after her ver 31. Or because however they came out of Jerusalem to comfort both her and Martha ver 19. yet they did it chiefly for Maries sake 4. Such as do rightly consider of Christs glorious workings and manifestations unto and for his people may be abundantly convinced that he is the true Messiah and see convincing grounds wherefore they should embrace and close with him by faith for when they had seen the things which Jesus did not only the miracle for that alone could not work solid faith though it might prepare for it but his groaning weeping doctrine thanksgiving the way of the miracle c. they beleeved on him 5. When Christ is prevailing fastest yet his doctrine and working will never be well taken at all hands for some of them are of another temper 6. Not only the prevalent example of many will not work upon the obstinate But their other wayes good and moral principles will not contribute to draw them to Christ for not