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
to live for ever neither of which could be said of Manna as hath already been cleared From verse 59. Learn 1. When the Lord brings a Nation into visible Covenant with himself it is his will that care be had to keep up his worship and to spread the knowledge of his name in all the corners of the Land for to this end did their many Synagogues tend 2. It is the duty of Christs servants to take hold of all occasions within the compasse of their calling to publish truth and work upon souls for therefore did Christ teach in the Synagogue of Capernaum that he might take occasion to speak to many when they conveened there 3. However men disrelish Christs doctrine yet it is truth and so innocent and harmlesse that it needs not seek a corner but may be avowed Therefore he went publickly to the Synagogue with it See Matth. 26.55 John 18.20 4. Christ takes notice of places where he hath preached and what means he sends to such and such places that as hereby he testifieth his respects so their conviction may be greater if they bring not forth answerable fruits therefore is it recorded that this was done in Capernaum where he often taught but with small fruit Matth. 11.23 Ver. 60. Many therefore of his disciples when they had heard this said This is an hard saying who can heare it Unto the end of the chap. we have the events and consequents that followed on this Sermon And the first is that they carp at his doctrine and cannot digest it ver 60. and he doth vindicate and clear what he had said ver 61 62 63 64 65. In this ver their hard censure of this doctrine of Christ is recorded They declare it to be intolerable blasphemous and so absurd that none could hear it And this is recorded to be the practice even of many of his disciples whereby we are not to understand the twelve Apostles who yet stay with him ver 67. nor yet is it to be understood of these seventy disciples who were all Teachers Luk. 10.1 But it was such as had given up their names to him to follow him and learn of him And so this Sermon stumbled not only the common multitude at Capernaum or these who followed him over the sea for loaves but even many of his ordinary followers mistook it Doctrine 1. When Christ hath taken most pains to inculcate and clear saving and necessary truths yet ordinarily the most part will never make them welcome fâ—r they were many who stumbled to wit in compassion of thâ—se to whom his doctrine was savoury 2. Professions of visible interest in Christ will not 〈◊〉 â—â—ove found to the end but the most part of such professours will sooner or later when their trial and tentation comes stumble at him his way and truth for many of his disciples did here miscarry 3. Carnal hearts as they do not understand so they cannot digest the spiritual truths of Christ And their corrupt disposition disrelishing the Word is a main stumbling block unto them for this was the cause of their miscarriage here They said this is a hard saying or intolerable It was not so indeed but as they understood and took it carnally and the blame was not in the doctrine but in their corrupt taste which made what was sweet bitter to them 4. Carnal men and such as get no good of hearing are in peril to grow still the longer the worse and at last impatient of hearing at all for they who murmured and strave before come now to this who can hear it 5. Corrupt men do measure all others by themselves and their pride and selfe-love makes them imagine that Christ and his truth can relish no better with any then it doth with them Therefore say they who can hear it thinking none could like it more then they wherein they were far mistaken ver 68. Verse 61. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you Followeth Christs answer to their murmuring which seems to have been spoken after they were now come out of the Synagogue In it he reprehends their stumbling ver 61. cleares his doctrine ver 62 63. and points out the true cause of all their mistakes ver 64 65. In this ver it is recorded that Christ perfectly knew and took notice of their murmuring and doth challenge and reprove their unjust and causelesse stumbling Whence learn 1. It is Christs prerogative to know most secret things in himselfe neither needing sight nor information nor yet any divine revelation extrinsecal to his person such as the Prophets had but by vertue of the union of his humane nature to the Godhead his humane nature by revelation from the Godhead is made to know what is needful though it be not made omniscient of it selfe for Jesus knew in himselfe when they had gone aside and discoursed upon this matter apart from him 2. Christ makes use of this his knowledge to take notice what his followers are doing and what fruits follow upon his doctrine and preaching to them as here we see 3. Christ doth take notice of and is offended with the corrupt affections of men and the secret out-breakings thereof how secretly however they be conveighed Therefore doth heâ—â—e prove that which he know in himselfe they were guiâ—ty of 4. Stumbling and being offended at Câ—â—â—sts doctrine and dispensations whether by the wâ—â—kâ—â—â— malicious is a great impediment to the successe of the Gospel and a great fault in men Therefore doth he reprove that they were offended or scandalized and stumbled 5. Murmuring and repining or quareling at that which Christ saith or doth is a sad evidence of stumbling and of hazard of falling Therefore from their murmuring he gathers their being offended 6. When Christs followers and disciples do stumble and take offence the fault is the greater Therefore saith he to his disciples doth this offend you God hath taken most pains on them they have professed the contrary and their stumbling giveâ—h more offence and therefore is the more odious 7. Albeit many stumble at the doctrine of Christ some at the doctrine of the crosse others at the depth of his decrees some at the strict doctrine of holinesse and renouncing our own righteousnesse and some at the simplicity of the doctrine of the Gospel yet there is no just ground of offence in any of these And in particular it is a causelesse and sinful stumbling when men offend at the sweet doctrine of closing with and feeding upon Christ Therefore saith he with indignation doth this offend you to wit my doctrine and in particular this sweet and easie doctrine formerly taught Verse 62. What and if ye shall see the Sonne of man ascend up where he was before In this and the following ver Christ doth cleare his doctrine at which they stumbled so much And first whereas they stumbled that he who appeared so much in outward basenesse should say
2. Albeit the Lords servants may for a time in some cases withdraw themselves from danger Yet when God calls them to appeare they should do it without shrinking though the danger continue for when his time was full come he also went up unto the feast though the malice of the Jewes was not yet abated 3. The cruelty and ingratitude of a people will not hold Christ away where he hath any good to do for he went up again to Jerusalem however they stood affected to him 4. Courage in following of a calling should not be looked on as inconsistent with prudence and with the carriage of our selves in a secret or open way as may most contribute for the great work of our calling Therefore Christ went up not openly but as it were in secret whereby he not only sheweth that he subjected himselfe to this wary way that he might purchase unto us boldnesse before God But as in the former purpose we are taught how he sanctified slight and retirement in his own person and as afterward he leaveth us a pattern of undoubted boldnesse So here by carrying himselfe privatly till he come up and till the people be conveened and his enemies somewhat settled after they misse him at the beginning of the feast he would teach them that as faint-heartednesse is none of his lessons so neither is temerity and rashnesse approven by him And that great circumspection should be used in our engageing in trial and then it should be resolutely managed Ver. 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jewes In these verses we have the first thing that occurred at the feast concerning him to wit the carriage and speeches of the Jewes and people either before he came or before he shewed himselfe And 1. It is said ver 11. That they made inquisition for him which may be taken as the multitudes fact who had heard of him or had heard him preach and seen his miracles who now misse him at the feast As in deed when Christs doctâ—ine and works are notable and famous many may talk of him and desire to see him who yet make but little use of him or them either But it seems rather to be meant of the wicked Jewes and their Rulers who sought to stay him And this appeares not only from their contemptible designation of him where is he but from their names the Jewes the men of Judea and chiefly the Rulers called often by that name not only because they were of Judea but because the guilt of their cruelty lay upon many of the Nation who joyned too much with them in it as well as themselves who are said to seek his life ver 1. and who are distinguished here from the people or multitude ver 12. And are cause of terrour to the people ver 13. 2. The people expresse their different thoughts of him some allowing him the charity of being a good man and others traducing him as a seducer ver 12. 3. The manner of the conference is secret by way of muttering and that for fear of the Jewes ver 13. which is to be understood chiefly of the better sort that they durst not speak openly of him yet it may be conceived also that they would have all to let it alone that so the matter might be buried From ver 11. Learn 1. It is one part of Christs and his followers trial and hard lot that their persecuters do labour to bear them down by putting contempts and affronts upon them before the world for so do they speak of him where is he with contempt and disdain 2. Albeit enemies seeme to think very contemptibly of Christ and his followers and of what they can do against them yet for all that they will not get the terrour of him put out of their hearts for albeit they seem to despise him yet they sought him to take him out of the way 3. Albeit Christ and his followers should carry themselves never so modestly yet persecuters will not let them alone and while they cease to be they will still be an eye sore to the world for albeit he had now stayed long away and had not troubled them and there was no appearance of his coming or being come as yet more then at the last passover Yet they are not at ease but sought him 4. Even publick solemnities of sacred worship will not mollifie nor direct persecuters from their bloody designes for then the Jewes sought him at the feast From ver 12. Learn 1. Men by their violence and cruelty thinking to suppresse Christ and his truth may readily thereby awaken people to think and say more of him for upon the back of their search it is subjoyned and there was much murmuring or secret whisperings the cause whereof is shewed ver 13. among the people concerning him pointing out as would appear that their narrow search for him put him in the peoples mindes and mouths And so not only Christ is spoken of when they were dumb and would have others silent but beyond their intentions they occasion this themselves 2. This peoples making Christ the subject of their conference even behind his back when yet all of them had little or no knowledge of him and many of them no love at all to him may shame them who should know more and who professe more love unto him and yet entertain but few thoughts of him and little conference concerning him 3. Christ and his truth are oft-times the subject of great contradiction in the world and do encounter with variety of tempers among men for so was it here some are bitter and others are more charitable 4. Not only open enemies do great wrong to Christ but even some seeming welwishers by their indifferent way of pleading for him and their shallow conceptions of him do prove themselves to be but small friends unto him for such were these here who pleaded only He is a good man 5. As it is a very great iniquity in men when they not only erre themselves from the truth but turne Seducers of others for here they object it as a justly odious crime he deceiveth the people So it is no strange thing to see men brand Christ and his friends with this infamous title of being deceivers and under this pretext to cry down all that can be alleadged in their defence for others said nay he is no good man but he deceiveth the people See 2 Cor. 6.8 From ver 13. Learn 1. It is the sad case and too often the condition of the visible Church to be so corrupt as truth dare not be avowed in it and the Teachers thereof become a terrour to all who would maintain sound doctrine for so was it here Howbeit whatever they whispered yet
they insinuate that if he were the true Messiah he could get no such people as them to go to and if he went to the dispersed among the Gentiles or Greeks as the Gentiles are oft-times called in the New Testament because the Greeks under Alexander and his successors had been lately of greatest note among the Nations and teach the Gentiles it would rub more on him as not being the true Messiah who left them then upon them And yet not onely did what they apprehended come upon them for he left them and sent his disciples to the Gentiles and these scattered Jewes to whom Peter and James wrote their Epistles but even what they say was a refutation of their presumption For the condition of their dispersed brethren was a witnesse and evidence of what they all deserved and how much pains God had taken to drive them from that carnal conceit of their singular priviledges and prerogatives Verse 37. In the last day that great day of the Feast Jesus stood and cried saying If any man thirst let him come unto me and drink From this unto the end of the chapter John recordeth Christs sweet Sermon upon the last day of the feast verse 37 38 39 with some effects of it among the people verse 40 44. and the confusions that arise in the Councel of the Pharisees about him verse 45 53. In this verse it is recorded that this being the last and great day of the feast wherein the people were again solemnly conveened to publike worship being to depart on the morrow Christ takes hold of this opportunity with fervency and boldnesse to make offer of his refreshing grace to all these who being thirsty do come to him It is not needful to determine that on this day they had a custome of drawing water out of the pool of Siloam with an eye to that Scripture Isa 12.3 But it is certain that in this Christ doth repeat that proclamation of the free mercate of his grace which we have Isa 55.1 And albeit by thirsting we are chiefly to understand a spiritual langour and desire after spiritual things Yet it doth not seclude but such as thirst even after other things should come to him who alone is able to answer their expectation as Isa 55.2 Doctrine 1. While as Christ returns no answer to their malicious carping verse 35 36. but makes this large offer to all of them or at least to such as would be convinced and come It teacheth partly that meek Christ will follow even despisers with his gracious offers and will digest all their effronted debordings if at last they will embrace him And partly That he is so earnest and so busie when there is an opportunity to offer and do good to any that he will not care to give his enemies the last word of him and will say to them as Jacob said in another case to the man 2 Sam. 18.14 I may not tarry thus with thee 2. Opportunity may seeme strangely to slip away and be lost as to getting any good done even when not onely faithful men but Christ himself is about the managing of the work of the Gospel for now it is come to the last day the great day of the feast as both the first and last were holy convocations Levit. 23.34 35 36 and the people after eight dayes attendance are ready to go away before they close with his offer 3. Opportunities should be the more carefully managed that they are shortly like to passe over Therefore doth Christ bestir himself on this last day 4. When people are ready to retire themselves from solemne exercises and Assemblies to their ordinary employments and vocations they have need to have their hearts seasoned and guarded with useful instructions Therefore doth Christ publish this needful doctrine on that day that it might beat them company home 5. Albeit Christ be alwayes rich and good unto his people yet it is his ordinary way to blesse eminent and solemne times of his peoples worship with much of him Therefore also doth he make that great day of the feast yet greater by his sweet Sermon and offer of himself upon it 6. The truth of God and riches of Christ ought to be proclaimed with such courage fervency and zeal as becomes such a message and as may invite hearers to take notice of it Therefore Jesus flood whereas the use then was to sit and teach and cried not onely that he might be seen and heard in that great croud but to testifie his courage when they sent to kill him and his fervent zeal to have this doctrine beleeved and embraced 7. Man is a barren and all-needy creature burnt up with wants and necessities and not able to supply them of himself for so much doth their thirsting import that they are burnt up and must have somewhat without them to coole and refresh them 8. There is no satisfaction for empty man in any course he takes till he come to Christ and embrace and close with him Neither will the world and things therein satisfie their expectation who lust after these things Nor will external performances satisfie them who have any true thirst for this is the onely remedy Let him come unto me See Matth. 11.28 Isa 55.2 9. As men are bound to have spiritual thirst after Christ that they may be satisfied and as Christ will satisfie and refresh such So he doth allow and invite all these who have essayed many courses but in vain to come to him and finde what they want for both are comprehended here if any man thirst let him come to me and drink For clearing and enlarging whereof Consider 1. Christ is so condescending that he will not refuse even these who have wandred far seeking contentment before they would come to him but will take up a man after he hath been refused at all other doores and him who hath spent his strength for that which is no bread and drunk many a puddle dry and yet is not satisfied Hos 2.6 7. 2. It is no matter what a man hath been before so now he be driven to Christ having essayed the vanity of all things beside If any man thirst let him come And albeit the thirst of many after other things hath been sinful and dishonourable to Christ yet he will accept of them if they come Yea albeit they want many things that are required in such as come yet he will make them welcome if they come to get these things 3. Albeit spiritual thirst and indigencie when it is discovered be a very humbling condition Yet it should be looked on as Christs forerunner and as an invitation call and warrant put in the thirsties hand that he may come for if any man thirst it saith from Christ let him come to me 4. Albeit thirst be nothing else but a discovery and a making of us sensible of our necessity Yet it is Christs way to take no other advantage of his peoples necessity then to let
on truths side against all delusions and be made partakers of the sweet refreshments that flow therefrom Therefore it is held out as a rich encouragement ye shall know the truth 12. Proficiency in knowledge and the effects thereof is not only beleevers dutie which they should labour for but it is Gods promiâ—e to work it who should be depended on for that effect for it is his promise to true disciples ye shall know the truth 13. Whatever be the weaknesse ignorance and wants of weak beginners and how little soever refreshment they finde in the truths of the Gospel Yet by perseverance and continuance all this will be helped and they will still know more and more of the truth and the consolations thereof for If ye continue ye shall know the truth 14. Since the â—all of Adam there is no man but â—e is bâ—â—n a spiritual slave without freedome under the dominion and power of sinne and Satan and under the curse of the Law for so is here imported in that they need to be made free 15. Such as do embrace Christ and persevere in obedience to his Word albeit they be not loosed from that due subjection which in their several stations they owe to Superiours 1 Cor 7.20 21 22. yet they are made partakers of true Christian liberty and are delivered not onely from the bondage wherein they were held by nature when they were slaves to sinne and Satan and under the condemning and cursing power of the Law and from the external bondage of an yoke of Ceremonies imposed upon the Jewes and of humane precepts in things indifferent in Gods worship But also from that spirit of bondage which he lets out at first upon his own in order to their future freedome Rom 8.15 Therefore saith Christ the truth shall make you free And albeit beleevers and they who continue in Christs Word do not alwayes enjoy the possession and use of this liberty but may be under bondage terrour and fear Yet that is not their allowance but flows from their own we knesse which apprehends all their bonds to be being on when really they are freed from them And therefore they should complain of themselves to God and strive for the use of what is their right by walking familiarly with God and chearfully and comfortably in his seâ—vice and by making their liberty a Law to binde themselves more strictly to his obedience 16. This making them free is here attribute to the truth whereas Christ onely is the cause of our liberty verse 36. But these are not inconsistent for it is Christ indeed who purchaseth and applyeth this liberty Christ and this his purchase and offer are hâ—ld out in the Word to be laid hâ—ld on there by faith and so the beleever comes to get the right and application of it and he living by faith the Spirit of Adoption comes and seals up this liberty Ephes 1.13 Gal 4.6 So is this to be understood the truth shall make you free Verse 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free The contentious Jewes do here again interpose And 1. They debate about thâ—ir freedome and parentage and Christ refutes their conceits to verse 48. 2. They fall a railing at his person and contradict what he asserts of himself and he doth vindicate himself and his doctrine verse 48 58. 3. They joyne violence with their railing which he avoids verse 59 I shall take up the method and parts of the first branch of this debate in this order 1. They excepting against the immediately preceeding doctrine and boasting of their own freedome as being Abrahams children verse 33. Christ cleareth what is the great bondage of men and how to be free from it verse 34 35 36. And showeth that their being Abrahams seed after the flesh could not avail since their malicious carriage and contempt of his divine Word did evidence they had another original and Father verse 37 38. 2. They again laying claime to their descent from Abraham he sheweth that in their carriage they were not like him and so behooved to father themselves upon another in that respect verse 39 40 41 And 3. When they perceiving that he spake not of their carnal descent but of their spiriual original do assert that God is their Father verse 41. Christ evinceth the contrary from their want of love to him verse 42. and from their not understanding his preaching verse 43. And asserteth that they are of Satan whom they imitate in lying and murdering verse 44. â— 45. For he being sinlesse and a true teacher ver 26. their not hearkning nor beleeving in him did evince that they were not of God verse 47. In this verse some Jewes not they who beleeved but others do except against his former doctrine alledging that they being Abrahams children and having never been in bondage to any man it was needlesse to feed them with hopes of being made free As for the grounds of their objection it is nothing strange to see them deluded with a conceit of being Abrahams children but it may seem strange they should say they were never in bondage when yet they were bond-men in Egypt and in Babylon and frequently and at this time they were under the power of the Romans But we are to conceive that either they stood not upon an an impudent lie to make good their point or their meaning is that however they were actually in bondage yet by right and according to the promise they were free and expected to be vindicate into outward liberty by the Mâ—ssiah and therefore they would not willingly take with being in a condition of bondage Doctrine 1. Such as would embrace Christ and a course of godlinesse may expect that beside tentations and discouragements from within they will meet with oppositions and shakings without from these who cannot endure that any should be better then themselves for here these Jewes fall a carping at Christs offers that they may discourage these beginners See Matth. 23.13 2. Mâ—n in opposing of Christs offers are very subtil and will be prompted by Satan to manage it so so as may render them most invidious for so it appears in these men who do not at all meddle with what he spake of the truth but onely with the point of liberty as knowing it was most invidious to insinuate to this people who gloried so much in their liberty that they were in bondage 3. The most part of men are so carnal and blinde that they see no farther then their outside and their outward condition and so neglect their inward spiritual estate for this was the occasion of all their caâ—ping that they understand Christ to speak onely of bodily freedome and bondage as knowing no other as appears from the rest of their discourse 4. Albeit spiritual bondage be in it self so sad and heavy that to be free of it might make all other bondage
imaginable look like freedome Yet such is the blindnesse of men that it is but little or not at all known or discerned and they live in their bonds with as much delight as fishes have in their own element for this in particular was the point they were ignorant of as knowing and feeling no such bondage and therefore carped at his doctrine 5. Mens carnal apprehensions of their own condition or of Christs offer or both is a great cause wherefore they undervalue him and his offers as a thing they stand in no deed of for so do these men carp at his offer to stumble these weak beginners alledging that his offer of freedome was no great encouragement since they needed it not 6. Albeit Christs offers be never so undeniably rich yet the way of offering and confering of his favours is ready to be a stumbling-block while men cannot endure to have them by free gift or as bestowed on them who are miserable without them for so much also may be observed here they do not carp simply at his offer of freedome in it self liberty being so desirable but that they should be made free They do not indeed desire to be servants or slaves but free men onely they desire to have their freedome natural and not adventitious they would be free-borne and not made free And this holds generally true in all his offers men can have nothing to except against the riches of Gods favour grace and righteousnesse onely their natural pride cannot endure to have these things by free gift to have them in and by another and not of themselves c. And thus is it however they palliate it that makes self-condemned sinners stand out so long before they close with Christs offers and submit to the righteousnesse of God 7. Mens external priviledges in being born of religious parents and members of the Church do oft-times prove a great stumbling-block to themselves hindering them from seeing their need of Christs offers and from closing with them for they lay this as a ground to all their exceptions and their despising of his offer We be Abrahams seed 8. Such as do oppose Christ and his truth are ordinarily so void of conscience and awe of God that they will make no scruple of impudent lies so they may therby gain their point And maintainets of truth should lay their account for such encounters and opposition for so much doth their second exception and were never in bondage to any man according to the first interpretation teach 9. While men are puft up with carnal dreames of their own priviledges and worth and with carnal expectations of great things to be done for them they will not attain to the right use of any condition they are put under by God for so much farther do these words as they are explained teach They were so much taken up wiâ—h the imagination that they had right to be free men and would be asserted into liberty that albeit the Lord had sent all their captivities to teach them to understand these priviledges spiritually Yet they would never be driven from their own conceits nor would so much as hear of their own bondage And therefore they made no right use of their afflictions but all their care was how to get out of them till the Lord made their attempting thereof prove their ruine at last Verse 34. Jesus answered them Verily verily I say unto you Whosoever committeth sinne is the servant of sinne 35. And the servant abideth not in the house for ever but the Sonne abideth ever 36. If the Sonne therefore shall make you free ye shall be free indeed Followeth Christs answer to this exception consisting of two branches In the first whereof in these verses he cleareth what is the great bondage of men from which freedome is to be desired and is promised to the true children of Abraham And albeit he might have reprehended them for their impudent lie yet he chooseth rather to informe them meekly And 1. That the sad bondage whereof he spake was spiritual wherein all they are held who give up themselves to a trade of sinne verse 34. 2. That albeit such as were slaves in this respect might enjoy the external priviledges of the Church for a season as a servant abides in his masters house for a time yet they would be cast out at length and separated from him who is the natural Sonne and from all the adopted children for ever And therefore they ought to think seriously of the danger that they may be excited to seek after freedome verse 35. 3. That the onely way to attain to true freedome is by coming to him verse 36. From verse 34. Learn 1. Whatever advantage wicked men think to reap by opposing of the truth yet Christ will disappoint them and will take occasion thereby to make truth shine more clearly for whereas before he had spoken of their freedome but in a word now by reason of these debates he explains that point of bondage and freedome more fully 2. The matter of our spiritual bondage and freedome is a point of very great importance and necessary that we should seriously study and be acquainted with it And a point wherein we must submit to Christs verdict how contrary soever it be to our sense and apprehension of our own condition Therefore doth he prefix his ordinary asseveration Verily verily to this doctrine 3. Whatever be mens imaginations concerning their own condition yet there is a more heavie bondage lying upon them then any outward slavery that can befal them even to be under the slavery and bondage of sin for so doth Christ assert that there are servants of sinne of whom he meant when he promised freedome 4. Albeit all men by nature be borne slaves to sin yet considering that there is freedome offered by Christ and that they who embrace this remedy are not in this life fully freed from sin Therefore Christ will not reckon men slaves by their having of sin in them nor yet by their daily failings and infirmities or by their falling now and then in soul faults through the violence of tentation unlesse they make a constant trade of sinne and be under the dominion thereof without controlement for of these Christ speaks when he saith whosoever commiteth sinne is the servant of sinne See Rom. 6.16 2. Pet. 2.19 And this is the condition of natural men who being free from the yoke of righteousnesse Rom 6.20 do voluntarily and without any opposition unlesse it be some checks of a natural conscience startling at some sinne or some thoughts of fear and shame live in a trade of all sinne and under the slavish tyranny thereof though this dominion appear more evidently in some sinnes then others And some of these who are unrenewed are judiciaâ—ly given up to be more visible under the dominion of sinne then others not only as the just fruit of their voluntary living under that yoke but that they may be beâ—coâ—s
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
and embrace the truth more affectionately and that he may have a ready plague of strong delusions and lies for them who receive not the truth in love so much may we gather from this controversie betwixt the Jewes and the Samaritanes 5. It is a necessary and commendable duty in such as professe the true God not to be ignorant of the matters of Religion nor of the controversies that fall out about it for even this prophane Samaritane had knowledge of this controversie and of the grounds they had for it yea she knew the Messiah was to come v. 25. 6. A wakened conscience will be careful to lay the ground-work of Religion sure and men being serious about getting of heaven they will be diligent to know the right way and for this end will omit no occasion of getting light so much may be gathered from the practice that taking him for a Prophet she propounds that grand question unto him to get resolution rather then to think she started that national difference to shift any discourse about her own vilenesse 7. A wakened conscience is alwayes so jealous of it self and its way in matters of controversie as to omit no mean of information and such as embrace superstition and a false way of Religion can never be established nor have sound peace as they will finde when the conscience is put to it therefore the first scruple that presents it self is this question concerning their way of worship 8. It is no new thing to see Antiquity opposed to Christs own expresse Ordinances And Antiquity and the practice of some is a crooked rule to follow when it contradicts the current of the Scriptures yea and of the practice of such as are commended therein such was the Samaritanes pretences Our father 's worshipped in this mountain c. when yet God had appointed another place and the godly in their times frequented it Verse 21. Jesus saith unto her Woman beleeve me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Christ in discussing of this question answereth in two assertions first that both these wayes of worship were to give place to a better For the time was approaching at his death and the honourable burial of the ceremonies that the publick and lawful worship of God should not be astricted to any certain place and so the Samaritane worship because unlawful and the Jewish way because temporary should be abolished and that partition wall be broken down Whence learn 1. It is great wisdome in discovering of errours and false-wayes so to point them out as those who are misled be brought from them not to another way not much better but to the right way indeed Therefore Christ takes paines in the first place not onely to draw her off Samaritanisme but from the Jewish way also which was to be abolished to Christianity 2. There was a time wherein it was lawful and ordained that the publick worship of God should be at one certaine place to wit at Jerusalem and that under shadowes they should finde out Christ for while he saith the hour cometh wherein it shall not be so he implyeth that before it was so and that lawfully 3. God may lawfully change the way of his worship when he pleaseth seeing any thing is therefore worship and lawful in it onely because he appointeth it Therfore doth Christ foretel the Lords changing of the Jewish way of worship 4. After Christ coming and death the publick worship of God is no more ascribed to any certain place or Nation nor to be performed in types and shadowes so much doth this assertion teach us the hour cometh when ye shall neither in this mountain nor at Jerusalem worship compared with verse 23. See 1 Tim. 2.8 Otherwise it was lawful to have Gospel worship at Jerusalem as the Apostles had but not there more then in another place And many Jewes were Christians and worshippers of God though not they and their Proselytes onely This partition-wall began to be abolished by Christs doctrine in his Ministry and was quite abolished of right by his death though the Jewes had an indulgence for their way till the honourable burial of the ceremonies in the destruction of the Temple which was the publick place where the most of these ceremonies and the most solemne of them were acted and gone about and were thereunto astricted by divine institution 5. True worship as it must have Gods command so it must be performed to him as a Father apprehended to be so through Christ and must flow from a silial affection Therefore it is called a worshipping the Father importing that interest and affection which worshippers do at least pretend unto 6. Such is the power of Christ accompanying Gospel dispensations as will not onely discover the ill of contrary wayes but actually make them give place thereunto for so much are we taught in that Christ assures not onely that we should not but shall not so worship and thus have we seen it accomplished 7. Men are ordinarily so rooted in their opinions and errours which they have drunk in that it is very hard to drive them from them Therefore must Christ presse this woman beleeve me 8. As the way of salvation must be taken up by faith and not by sense or reason so Christ is worthy to be beleeved and his word is a warrant sufficient for faith how little soever he be credited for saith he woman beleeve me 9. Christ not onely revealeth ground sufficient for our faith but such is his tendernesse and respect to our weall that he will even entreat for credence at our hands and be our supplicant that we would discharge our duty for our own good Therefore doth he entreat woman beleeve me Verse 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes In the second assertion Christ speaks to her question more distinctly and left from what he had said of the abolishing of both for the time to come and of their giving place to that spiritual worship she should gather that they were both in themselves at least equal Therefore he here speaks of both these wayes being compared each with other and in respect of their use till that fulnesse of time should come and in this respect he condemnes the Samaritan worship as being an ignorant way and wanting warrant of the word and preferreth the Jewes as having clear ground for their worship and it being pointed out in the Scriptures as the way to heaven and salvation The Saviour also being to come of them and the doctrine of salvation which was among them being to go out from them into all the world according to the Prophecie Isa 2.3 Whence learn 1. No good intentions no zeale or pretence whatsoever can justifie any thing in Gods worship which hath not sure warrant of the Word and is not gone about in the knowledge and faith thereof So much is