again to stone him From this to verse 39. We have a second encounter betwixt Christ and the Jewes following upon the former Wherein they going to stone him ver 31. he upbraids them for dealing so with him who had shewed them so many good works verse 32. And they alleaging that it was not for his good works but for blasphemy ver 33. He doth vindicate himselfe of that imputation and sheweth that it was their duty to beleeve him ver 34 35 36 37 38. In this verse we have the carriage of the Jewes upon the former answer given to them They not finding that advantage they expected whereupon they might have delated him to the Romans do take hold as they clear afterward of a pretext of the law against blasphemy Lev. 24.14 16. to condemne his doctrine and thereupon do tumultuously take up stones to put him to death Whence learn 1. Whatever pretences persecutors have of a desire of plain doctrine yet they will not get their malice hid but will at last bewray that they cannot endure what they seem to desire for they who were so earnest ver 24. to hear Christ speak out are now enraged when he doth speak 2. Violence and fury are the strongest weapons of persecutors and it is that only that may be expected of them when Christ and his servants preach that which doth not please them for upon hearing of the former doctrine they are so abrupt as presently they take up stones to stone him and that without so much as telling the cause or pretence till afterward ver 33. that Christ draw it out of them In all which we may see how far the fury of men in opposing truth doth outstrip the true zeal of the godly for truth 3. As persecutors are incessant in their rage upon all new occasions so the Lord marks that it is so and how often men do let loose their fury against his Sonne and servants Therefore it is recorded that they took up stones again after they had done so before Chap. 8. 59. and at other occasions Verse 32. Jesus answered them Many good works have I shewed you from my Father for which of those works do you stone me It seems that some stones were cast at Christ and therefore he saith ye stone me But in the heat of this fury he findes matter of encouragement to himselfe in what he had done to them And therefore that he may bridle their rage he doth clear his own innocency and upbraid them for this their proceeding wherein they dealt so injustly as to reward him evil for good and most ingrately both against him who sought their good in what he wrought and against the Father by whose authority and in whose name he had wrought Whence learn 1. Times of trial and persecution will put men to make enquity and to search what may be in them drawing on such a lot for so much doth Christs practice teach who by his commending all that he had done to them doth insinuate a looking back to what it was he had done 2. Let men never so oft pick a quarrel against Christ yet as in the dayes of his flesh he suffered nothing for any fault he had done so men shall never be able to instruct any evil he hath done wherefore he should be hated or persecuted Therefore saith he for which works shewed from my Father do ye stone me Importing they could have no quarrel against him unlesse they would quarrel a good turn 3. It is Christ way with his people and visible Church to work gloriously for them to multiply these his glorious works and by his working to set out his own and his Fathers glory and give evidence of their good will toward lost sinners And all this he doth to gain upon their affections for so much is imported in what he saith of himselfe Many good works have I shewed you from my Father manifesting his glorious power and rich good will by working these in his name because of which he reckons they should rather embrace then stone him 4. Whatever be Christs and his peoples carriage in or toward the world Yet they may expect â—n ill meeting and to be dealt with not only injustly in being made to suffer for righteousnesse and well doing but ingrately in being rewaâ—ded evil for good for thus he hath paved the wâ—y who though he had done thus to them yet saith he ye stone me 5. Albeit persecutors be injust and furious and may slâ—nder and cast iniquity upon suffereâ—s Psal 55.3 Yet such as have a good conscience wiâ—l have confidence toward God and courage against enemies in the heat of trial for Christ knowing his own innocency it doth now bear him out and leads him to gall them 6 As sufferers ought to examine well what they suffer for so persecutors would consider seriously of the cause of persecution and wherefore they molest Christ and his followers Therefore doth he put them to consider for what do ye stone me 7. Such as will persecute Christ and his followers will never be able to acquit themselves of injustice and ingratitude and of their contempt of God and of his authority wheâ—eby his Sonne and servants do act for this question is a sharp challenge of their consciences how they durst deal so toward him and his Father in whose name he wrought Ver. 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy selfe God By this discourse of Christ it seems their hands were bound up for a time but not their mouths And in this verse to avoid the dint of his challenge they lay aside the matter of his works which oft-times they caâ—ped at without opposition or approbation and take hold of a pâ—etence of blasphemy in that he being a man had made himselfe God for which they would have stoned him Whence learn 1. Persecutors though they be most wicked yet will be ashamed to avow the true cause of their persecuting of Christ and that they are dâ—ssatisfied with any good thing or to let their course be seen in its own colours Therefore albeit his works did clear this contraversie verse 37 38. and they did indeed hate him for them more then for his alleaged blasphemy yet they are unwilling that that should appear for a good work we stone thee not 2. It is the great policy of Satan and his instruments first to calumniate Christ and his followers and then to persecute them because of these alleaged calumnies for say they we stone the not but for blasphemy 3. Such is the perversity of men even within the visible Church that having occasion and a tentation that they may come to that height of impietie as to blaspheme God And where men do so they are guilty of death for so much doth the Law of Moses which they pretend to obey here import both that some within Israel were ready to fall in
him to undertake it unlesse he had an extraordinary calling or were the Messiah and if so he were they desire a proof of his Commission by some signe Christ in answering remits them but in dark termes to his death which he foresaw and would permit them to put him to and to his Resurrection to prove that he was the true Messiah and Saviour of sinners Doct. 1. A work of Reformation of Gods house will never want opposition from corrupt men even when Christ and his terrour is eminently seen in it for Christ met with opposition thus far that we should not stumble when we meet with more 2 Obstinate wicked men and especially polluters of the House of God will hardly be reformed however they be convinced for these Jewes answer again or except against what he did now when terrour had driven them out and they had nothing to say 3. Whatever pretences men may have wherewith they think to palliate their corruptions in Gods service and make them plausible yet when Christ cometh he will make their greatest Patrons speechless in that cause for they are put to the door with silence and when they would carp most they dare say nothing in defence of the corruptions themselves only they question his authority to purge them out 4. When mens hearts are once hardened in ill courses even a shake with the terrour of God will not gaine them but so soon as the fit is over they will not fear impudently to speak against Christ for so do they when he draweth back his terrour 5. When enemies of Reformation cannot justifie their own faults they will rather quarrel the calling of Reformers then yield to the convincing truth held out by them for their question importeth their questioning of his calling to do this since he had given no signe for it 6. Enemies of Reformation and unbelievers are not content with warrants from the Word nor with such confirmations as God prescribeth unlesse they get signes of their own carving for it was not their fault simply to sâ—ek a signe seeing Christ was to confirme his authority and doctrine by signes but that beside that they had no intention to believe however they were nothing at all wrought upon by the Word fore â—â—ing this noâ— are they content and convinced by he signe Christ had given now wrought upon themselves in that one man had chased them all being overcome wiâ—h the conscience of the filthinesse of their fact and the sense of his Majesty 7. No man ought to undertake a work of Reformation but he who hath a calling thereto and can instruct it by evidences sutable to the nature of the calling he claimeth to for this Question doth import that if Christ could not prove his â—uthority he had done unwarrantably though the action were good in it self 8. Chtist did foreknow all his own sufferings and would not hinder but willingly permitted them to come on and underwent them for Destroy this Temple is not a command of Christ but a Prediction foretelling their malice and a permission to them to do their uttermost 9. The malice of superstitious and greedy enemies of Truth and Reformation will be satisfied with no lesse then the lives of Reformers and as God permitted Christ to be killed so he may permit the lives of notable Reformers to be taken by enemies that so they may be made conforme to their head and that their sufferings may be a seale and testimony to their doctrine for Destroy this Temple doth import that he knew no signes would satisfie them but to have him killed hereby also teaching all his followers what to expect in doing the like work 10. Christ foreknew that he would not succumbe in his sufferings but would overcome death and all the malice of his enemies by giving them their will and then rising again the third day by his own power as it accordingly came to passe for saith he Destroy this Temple and in three dayes I will raise it up 11. Christs Death and Resurrection from the deal is an infallible signe that he is the Messiah and true Redeemer of sinners having authority to order abuses in his own house for herein he did the works of the Redeemer of sinners and triumphed over death and proved himself to be God Rom. 1.4 therefore doth he remit them to this signe to prove his authority Verse 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou reare it up in three dayes 21. But he spake of the Temple of his body These Jewes mistaking Christs speech do again carp supposing he had meant of the material Temple But John cleareth Christs meaning whereas they as would appear were lest to their mistakes Whence learn It is Gods judgement on haters of truth that Christ speaketh in parables to them and that they are given up to mistake and carp at him and are left in their mistakes for so fared it with these Jewes to whom Christ spake of his body under the name of the Temple 2 As it is no new thing to see men wrest Christs speeches so a maine cause of mens mistakes in Religion is when they understand figurative speeches as if they were proper for the Jews erre in taking what Christ spake of his body under the name of the Temple the type thereof as if it had been spoken of the type it selfe 3. A work of Reformation is a work of great difficulty and may encounter with much opposition and many delays before it be perfected for so much doth the Jewes exception against Christs words taken in their own sense import Fourtie and six years was the Temple in building reckoning all the time betwixt Cyrus edict of their laying the foundation and the sixth yeare of Darius wherein it was finished after many delayes Ezr. 6.15 Or however their supputation hold yet it was certainly long in building 4. Men do mistake Christ take his words as they will when they measure his power by their carnal reason for take them even in their own sense it was not impossible for him to reare up the Temple in three dayes since he was God and did undertake a greater work even to raise up his own body from the dead 5. Scripture doth expound it self and what is dark in one place is cleared in another for John doth here clear Christs meaning He spake of the Temple of his body 6. Christs body is the truth of that type of the Temple for as God did declare the Temple to be his dwelling place so in him dwelleth the fulnesse of the Godhead bodily As the Temple was the trysting place whese sinners found God in the Mercy-seat and where he gave out his Oracles so in Christ incarnate God is to be found reconciled with sinners and he is to be heard revealing the Father and his minde And as the Temple was a magnificent stately Palace yet more glorious within then in outward shew so also was Christs
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
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
his deep wisdome hath so contrived his Law that albeit divers precepts concurring at one time may seeme to crosse one another yet no man that is not under the power of an erring conscience who whatever way he turn him doth either sinne materially against the Law or interpretatively against God in going over the light of his conscience will ever want a lawful out-gate but may follow one command without violation of another for so doth Christs arguing teach His instance of Circumcision without prophanation of the Sabbath and his arguing from thence to justifie his own practice sheweth that these particular instances are grounded on a general rule That in the concurrence of many seeming contrary precepts it is the will of God that one of them should give place to the other for that time and that without sinne in him who doth so Which may be branched out thus 1. A general command gives way to a special precept when both cannot be observed at one time As here the general command of sanctifying the Sabbath gives place to the command of Circumcision on the eighth day when that day fell to be the Sabbath 2. The moral duties of the first Table take place of duties of the second Table when they come in competition Though a man be bound to provide for his family to love his friends wife and children yet all these must give place to his love to God and his truth and he must forsake all these yea and in some respect hate them when they would hinder him in his duty to God 3. Ceremonial duties and external performances of the first Table do give place to moral duties of the second Table And therefore Christ frequently justifieth his own and his disciples practices on the Sabbath by shewing that God required mercy and not sacrifice Doctrino 5. Albeit it be the will of God that his people do sanctifie the Sabbath by ceasing from their ordinary imployments yet several works may be done thereupon without violation thereof for Christs instancing of Circumcision on the Sabbath without breaking of the Law of Moses and of his own fact sheweth that these instances are grounded on this general rule That the doing of every work upon the Sabbath is not a violation thereof And particularly 1. Works of piety are the very sanctifying of the Sabbath as here to administrate a Sacrament and do good to a mans soul and the Priests were blamelesse in killing and washing sacrifices on that day Matth. 12.5 And we under the Gospel should go about our work with more delight on that day in regard it is more spiritual and easie then formerly 2. Some works albeit they be not works of piety yet are lawful in so far us they are necessary means of and have a tendency unto works of piety So were they allowed a Sabbath dayes journey to go to their solemne meetings and worship and the pains that men take in needful apparelling and refreshing of their bodies and going to the publike places of worship are no violation of the Sabbath if they be done with a Sabbath dayes heart 3. Works of mercy and charity are also lawful on the Sabbath as here it was lawful to relieve a miserable man so also Luke 14.5 providing they be such works indeed not onely in the intention of the worker but such as in their own nature are necessarily required for performance of mercie and charity 4. Works of necessity may lawfully be done on the Sabbath though they were servile employments as here Circumcision was in respect of the command and his healing of the man See Luke 13.15 Yet that we abuse not this and violate the Sabbath under a pretext of necessity We ought 1. To distinguish betwixt a necessity that is inevitable into which providence casts us and a necessity that is only contracted through our own former negligence The first doth warrand us to work what we are necessitate to do but the other doth involve us in guilt whatever may be done upon it 2. We are to distinguish betwixt a necessity that is onely imminent or possible and feared that it may come and a necessity that is incumbent and present The former cannot warrand a man to work on the Sabbath but the latter doth A man must not gather in his cornes upon the Sabbath because he fears it may raine the next day or a stood may come and carry it away but a man may recover and preserve his cornes on the Sabbath from being carried away with a present inundation 3. We are to distinguish betwixt the ceasing of gain by the intermission of a lawful calling on the Sabbath and an emergent damage by reason of some providential dispensations The former doth not warrand working on the Sabbath day but the latter doth Albeit it be necessary that a man improve his means in a lawful calling for the maintenance of his family Yet it is not lawful for him to continue his trade and calling on the Sabbath upon pretence that he will be a loser by the intermission thereof But a man may lawfully recover his means from fire water or other accidents on that day Doctrine 6. Men who are possessed with self-love and with prejudice against others will readily count that a fault in their neighbours which yet is no fault and will allow that in themselves which they condemne in others for so doth Christs reasoning from their practice to his deed import that they did these things as approven service as they were and yet when he did the like they were angry at him And so doth he elsewhere plead from the example of David and of their Priests Matth. 12.3 4 5. 7. Whatever persecutors of Christ and his people do pretend yet the rising glory of Christ and of his truth is the true cause of their spleene Therefore albeit they made a noise about the mans carrying of his bed on the Sabbath Chaper 5. 10. yet he tels them the true cause is I have made a man every whit whole on the Sabbath day and â—o am glorified 8. Christs pleading for this as a work of piety as the parallel beareth and hath been shewed in the Exposition doth import that Christ did heal this mans soul as well as his body And so it teacheth 1. As men have soul diseases as well as bodily whereof they should be chiefly sensible and which till they be cured men are never compleatly whole So it may be an encouragement to go to Christ with outward troubles that in seeking help to these men may get that and spiritual mercies also for so dealt he with this poor man whose great care was onely to be healed of his long infirmity 2. It is a very dangerous condition to be sent to Christ with outward trouble and yet not get some spiritual and saving benefit from him with their deliverance before they come away for it was Christs way when persons were brought to him with outward troubles to cure their souls
From verse 14. Learn 1. Works of necessity and charity to these in distresse are very consistent with the due sanctification of the Sabbath Therefore doth Christ so often work these works upon the Sabbath to confirme this truth 2. As no offence taken by men at the doing of necessary and moral duties whereby Christ is honoured should be regarded so as to drive us from dutie So in particular the offence of wicked persecutors is not to be regarded in doing of these things that may set out the glory of God Therefore albeit it was the old contest that he had cured a man upon the Sabbath yet he will do it over again seeing the work is necessary and the doing of it then was an occasion to manifest the glory of his work by their opposition whereof they had no occasion if he had done it another time It is true we should give offence to none either Jew or Gentile 1 Cor. 10.32 but in doing necessary duties no offence is given it is taken only And albeit it should be matter of sorrow when men do take offence injustly especially if they be godly Yet Christ will have no respect to the unjust stambling of malicious persecutors Matth 15.12 13 14. 3. Christ allowes no composition with avoâ—ed and malicious enemies in matters of truth or dutie The 〈◊〉 also Christ wâ—ll work these miracles on the Sabbath day that he might not seem to comply in the least with their superstitious opinions concerning the Sabbath See Gal. 2.3 4 5. From verse 15. Learn 1. It is but in vain for men to think that their terrour will drive a man from avowing what he hath found in Christ or received from him unlesse he be under the strong power of a tentation so much appeareth in this man Albeit they were informed by the neighbours for the man needs not name Christ in his answer of whom they had made mention yet again they also asked him as thinking their authority and terrour might cause him deny what he had said before his neighbours that so there might be no more of the miracle But all in vain for he avowes it clearly And indeed it is a wonder how he is born up in all this debate seeing as yet he neither knew where Christ was nor fully what he was But as sense of this favour obliged him to Christ so it may be thought admirable how much strength courage and ability men may be furnished with in defending Christs cause 2. They who would undertake to speak of Christs working will but spill it in the telling in comparison of these who have sensibly found it in themselves Therefore doth he in this answer adde to their report and lay it out fully which it seemes they had but thought worthy to be mentioned only in the general 3. Such as are sensible of Christs goodnesse in his working will look upon every circumstance in it as remarkable Therefore doth he so punctually relate the manner of the cure He put clay on mine eyes and I washed c. not only that he might satisfie their question how he had received his sight but to testifie how much it affected him to dwell on every passage thereof 4. Christs favours are solid and permanent and ought to be remarked that they are so Therefore doth he not only acknowledge that he saw but yet still I do see as observing the continuance of the favour 5. It is also required in men who receive favours from Christ that the continuance thereof do not render them tastelesse but that the sense of their former ill condition and of Christs mercy be entertained that so the favours may be still fresh Therefore also doth he say I do see to testifie the continuance of his affection and estimation of that mercy Verse 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such miracles and there was a division among them Followeth the several proceedings of the Pharisees upon this matter And first They put the man aside a little and enter into a debate among themselves about Christ some do condemne Christ as not sent nor approven of God because he did these things on the Sabbath day Others plead that if he were such a one he could not work such miracles And the debate grows to that height that it tended to a division or schisme Whence learn 1. Whatever boldnesse and resolution persecutors may seem to have in prosecuting their bloody courses Yet they have more vexations then every one knows either among or within themselves Therefore albeit the Pharisees appear very resolute in their dealing with others yet here the Spirit drawes the curtain and lets us see what differences and debates there are among themselves 2. Persecutors will be so malicious and impudent in their calumnies that no convincing arguments or apologies will satisfie them for albeit Christ had fully refuted this calumnie Chap. 5. yet they maliciously urge it again This man is not of God because he keeps not the Sabbath day 3. The malice of persecutors is nothing the more approven that it is masked with a pretence of zeal but is rather the more hateful that so corrupt dispositions should be covered with such a pretence for this doth not excuse but adde to the fault that they should let out all their malice under this cover he keeps not the Sabbath day 4. Christs enemies are so far from giving unto Christ his due glory that they esteeme him the worst of any for they are so far from acknowledging him to be true God that they will not so much as acknowledge him to be of God that is to be either a Prophet or Messenger sent of God or a good man approven of him which is all one as to account him a vile sinner and an Impostor as it followeth in the exception given in by others 5. Some may be found even in the Cabin-councils of persecutors who think not so harshly of Christ and his followers as others do and who would do more for him if they had an opportunity for heâ—e even in their Conclave there are some to plead a word for him either a Nicodemus or some who had convictions but went no further 6. Christs miracles were such as even enemies were convinced they could not be wrought by notorious sinners and deceivers for say they How can a man that is a sinner do such miracles Where by a sinner we are not to understand him that only hath sinne in him but such a notorious sinner so eminent in a trade of it as he may be better known by it then by his name And particularly a notable impostâ—r and deceiver in the matter of his calling and doctrine And as we are not to conceive that all these who plead for him do believe him to be the spotlesse Lamb of God So we need not dip into the strength of
and so to be fleeting wanting a foundation to rest on and this tends to the destruction thereof as the word also signifieth 6. Wicked men will not finde the cause of their distempers within themselves so long as they can alleage any thing without them if it were even Christ and his Doctrine to fasten it upon for they lay it all to his charge Thou makest us to doubt alleaging that he spake not plainly what he was whereas as Christ after cleareth it was their own blindnesse and their darknesse contracted through malice that did hide all this from them 7. It is a very malicious disposition in men when they seek advantage against Christ and his servants in their free doctrine and when they desire them to speak freely of purpose to bring them in a snare for say they If thou be the Christ tell us plainly of purpose to entrap him Verse 25. Jesus answered them I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me Christs answer to this Question consisteth of foure branches In the first whereof in this ver He clears himselfe from being any cause of their unbelief or incertainty in this matter as having already cleared that case fully both by his Doctrine and Miracles and so the blame was all their own Whereas Christ saith I told you albeit we will hardly finde that expressely and in plain tearmes he had said to these persecutors that he was Christ whatever he did to his disciples and to some others Chap. 4. 25 26. and 9.36 37. Yet we finde that he had oft-times said the equivalent and spoken of himselfe in such tearms as was only competent to the Messiah So Chap. 5.25 26. and 6.35 48 51 53 54 c. and 7.37 38. and 8.12 35 56 58 and in this Chap. ver 9.14 15 16. and elsewhere Doct. 1. Whatever be the pretences of men for their unbelief yet the true cause thereof is in themselves and not in Christ or in his way of doctrine or dispensations Therefore doth he clear himselfe and lay the blame on them 2. Christ word and his works are sufficient to ground our faith and confirme it concerning him and what he is Therefore saith he to clear himselfe I have told you and the works that I do in my Fathers name as Mediatour and his Ambassadour they bear witnesse of me to wit that I am the Messiah For albeit the Apostles were to do greater works Joh. 14.12 yet they wrought them not in the same way nor by their own power but in his name that they might testifie and bear witnesse to his glory 3. Such as do not acquiesce in Christs word and working for confirmation of their faith they will not profit by any other mean of their own devising Therefore doth Christ reject their desire concerning any further information since they refused to profit by what he had said and done 4. Whatever specious name men give to their own not closing with Christ Yet in effect it is nothing else but infidelity and the fruit of an evil heart of unbelief Therefore whereas they said only they were in doubt or suspense ver 24. He tells than plainly ye beleeved not 5. Where the Lord affords many means of knowledge and faith there unbelief will be the more hainous for saith he I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me and yet ye beleeve not as is subjoyned ver 26. Verse 26. But ye beleeve not because ye are not of my sheep as I said unto you In the second branch of this answer Christ points out the true cause of their infidelity Which is not the obscurity of his doctrine but their not being of his sheep that is not as yet converted and not only so but evidenced to be reprobates if they continue in that sinne And by this he prevents a great objection and the scandal of their not embracing him who were eminent in that Church and sheweth that this contempt did not reflect on him but on themselves Whence learn 1. Despisers of Christ will get no affront rubbed upon him but all the prejudice and disgrace is their own Therefore doth he clear here that their unbelief reflected on themselves 2. Albeit Christ will not reveal unto men his eternal purposes concerning them till first they declare what is in their own hearts Yet as he knoweth who are elect and who are reprobates and as he hath recorded in his Word the evidences of men that are reprobates or at least in a reprobate condition So he could have wicked men affected and affrighted by seeing such evidences in themselves Therefore upon their unbelief he leads them up to see ye are not of my sheep that they might consider how deep their sinne drew 3. Mens unbeliefe under the means of faith is a clear evidence of their being in a reprobate condition and their continuance therein an evidence that they are reprobates for ye beleeve not because ye are not of my sheep 4. Christs doctrine is not yea and nay but still the same and it is mens great fault that being often warned of their danger yet they mark it not nor make use of it Therefore doth he subjoyne As I said unto you to wit in the foregoing parable where it had been insinuate and frequently elsewhere he had pointed out their dangerous condition And by this he would tell them that his thoughts of them were still the same and that it was their great stupidity not to take notice of what he had so often repeated Ver. 27. My sheep hear my voyce and I know them and they follow me In the third branch of the answer Christ proves what he had said of them by shewing the contrary properties of his sheep which were wanting in them These he repeates from the former parable and explication Whence learn 1. Whoever reject Christ yet he will not want his own peculiar people and their carriage will refute such as pretend to be Gods people and yet live wickedly Therefore doth he here again record that he hath sheep and what their carriage is 2. It is an undenyable and special evidence of Christs sheep that they give up themselves to his teaching and direction and do incline their heart and care to take notice of what he saith for it is repeated as a special mark my sheep hear my voyce 3. As Christs sheep hear him so they meet with special care and providence from him in that he not only knew them from eternity by special purpose and draws them to him by special love but hath an especial eye and care of them for and I know them 4. As it is the duty and property of Christs sheep not only to hear but to follow his directions So the consideration of his love and care should envite and encourage them so to do Therefore after that I know them it is subjoyned as
by his doctrine and miracles did prevail but with few of them as himselfe often complaineth But the Apostles did bring in thousands by one Sermon at Jerusalem and by their doctrine and miracles did bring down Idols and set up the Kingdome of Christ through the world 4. Whereas Christ by his works proveth himselfe equal with the Father ver 11. and yet promiseth they shall do greater things We should be far from conceiving that this doth any thing weaken the argument whereby he proveth his deity far lesse doth it exalt them to aspire to any equality with him for whatever difference there be betwixt the works wrought by him and them yet herein is the infinite difference betwixt him and them that he wrought them by his own power as God but all they did was by faith in him who put forth his power to do the works and accordingly they did them in his name So that albeit the doing of these works tended to their encouragement yet the glory thereof redounded only to him 5. This reason why they shall do greater works because I go to my Father doth not inferre there should be any addition to his power then as God but that at that time his Godhead which in the dayes of his flesh was hid under the vail of a servants shape should more gloriously manifest it selfe 6. This encouragement of their doing greater works tends not only to prove him exalted as Mediatour after his sufferings as Act. 2.33 but also to prove that assertion ver 11. that he is one with the Father Because it is an evidence of his absolute and divine power that he can conferre this dignity upon others not as the Apostles did ministerially by laying on of hands but through faith in his name And withall it is he who doth these works by them as is after cleared ver 13 14. Doctrine 1. We have need to be often excited to consider seriously the weight and gravity of that which Christ speaketh Therefore is so frequent use made of this asseveration Verily verily I say unto you 2. Christ will bring that unto Saints out of their worst and saddest conditions which they could neither apprehend nor beleeve unlesse he had said it Therefore doth this promise of the great things for which his removal maketh way need to be confirmed with a verily verily that the disciples might give credit unto it 3. As it is by faith in Christ only that Saints are inabled to do great things and therefore the promise is made to him that beleeveth on me It will make Peter walk on the Sea and only unbelief will make him sink So the want of Christs bodily presence needs be no hinderance to faith to close with him and draw vertue out of him for enabling to do greatest things for the promise is made to him that beleeveth on me that he shall do the works that I do and greater then these after he is ascended 4. Albeit Christ only of all the Sons of men was true God and man in one person Yet the power and vertue of his God-head is not astricted to his own person but is communicable in the effects thereof to his members So that he will do that in them and by them which only God can do and they shall not want divine power for carrying them through in what they have to do for He that beleeveth on me the works that I do shall he do also c. 5. Christ can and oft-times doth work that by weak and contemptible means which he doth not by stronger and more probable causes And he did more in the world by his weak Servants then he was pleased to do himselfe for albeit beleevers be but weak creatures yet greater works shall he do saith he of every one here intended then these done by himselfe who is God over all 6. Mens lawful and spiritual employments and Christs presence with them therein are notable encouragements to beleevers during Christs absence for their work and great successe in it is one great encouragement to the disciples here And as Christ alloweth encouragement upon none who are not about their employment So it is a great comfort that the saddest of conditions afford matter of comfortable employment about them and that work may keep Saints in their pilgrimage from thinking too much long 7. Christ is a wise dispenser of his allowances who oft-times reserveth greatest manifestations of himselfe for saddest times wherein as they are least expected so they are most needed Therefore is this more ample manifestation reserved for that sad time wherein the disciples were saddened with his departure and might be ready to think that all that power whereby he wrought was quite removed with his own bodily presence 8. Christs exaltation hath neither diminished his power nor his tender care of his own But on the contrary he doth make his exaltation his unity as God and acceptance as Mediatour with the Father conspicuous in the world by his liberality and bounty toward them for this is the reason why beleevers shall do greater works because I go to my Father See Eph. 4.8 Ver. 13. And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my Name I will do it The third reason confirming this truth and pressing the exhortation which also is not only another argument of consolation against his removal but doth further clear the former promise ver 12. by shewing the way how faith employeth Christ for doing these great things is contained in a promise that he will do for them whatsoever they ask in his name which he twice inculcates for further confirmation and amplifieth the promise from his end in it which is that the Father may be glorified in and through him in what he doth in answer to their prayer For further clearing of the purpose 1. This general whatsoever ye ask c. doth not open a doore to vent all our desires to God be what they will in hope of audience for we must ask according to his will But the meaning is that what things are agreeable to his will and fit for them to receive in their station and for advancing his glory and Kingdome therein they shall be done for them being sought in faith were they never so difficult never so many for number and never so frequently needed And it is comprised in this general that it may take in not only that particular of power to do these great works but all other things also which beleevers may need 2. This promise contains not only a proofe of his Mediatourship and his successe therein in obtaining what is sought in his name and a proofe of his love to them in his absence by giving them occasion to beleeve their own eyes in his answers But a proofe of his Godhead also partly in that none can be Mediatour betwixt God and man but he who is
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâ—eby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuâ—â—â—â—e may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his
miracle which was but generally spoken of verse 1. is now more expressely declared that it was about the time of the Passeover And so if that Feast Chap. 5. 1. were the Passeover this should be the third since his Baptisme for the first is spoken of chap. 2.13 This circumstance is marked not onely to confirme the truth of the History or to put us in minde that these anniversary feasts were peculiar to the Jewes or to shew how seasonably Christ did preach of eating the spiritual food of their souls about that time the Passeover was to be eaten But further it would appeare that Christ went not up to this Feast for it is here marked that a little before that time he is in the desart places of Galilee and nothing is marked of his going up afterward to it by the rest of the Evangelists And John 7.1 seemes to point out his continued resolution after this Sermon to stay in Galilee and John 7.3 4. his brethren do chalenge him for lurking and John 7.21 he seemes to point at that work at the poole of Bethesda of which chap. 5. as the work which he had last done among them and which stuck much in their minds at Jerusalem As for the multitude that followed him it is not needful to enquire whether they went up after this to the Feast or not But for his part it teacheth 1. Corrupt Church men are as dangerous and as much to be avoided as any persecutors for as he withdrew for a time from Herod though he went afterward to Capernaum verse 59. belike because Herod was gone to the Feast as he used sometime to do Luke 23.7 or because he would not alway lurk so he kept himself without the reach of the Scribes and Pharisees 2. It is no strange thing to see Christ and his servants secluded from the publike and solemne meetings of the Church because of dangers and snares laid for them And in such a case it is their affliction not their sinne to stay away for so much doth Christs practice and lot teach Though it be remarkable how prudently he carrieth it that he will not give offence by staying in the Cities at such a time but retireth himself till the importunity of the people bring him back again 3. Christ would have his people expecting preservation in the use of all ordinary lawful means and for this end he who could by his omnipotencie restrain the fury of men doth sanctifie that way in his own practice which his people are to walk in for he doth stay away though he could have gone there and have preserved himself even when he was among their hands Verse 5 When Jesus then lift up his eyes and saw a great company come unto him he saith unto Philip Whence shall we buy bread that these may eate 6. And this he said to prove him for he himself knew what he would do 7. Philip answered him Two hundred penny worth of bread is not sufficient for them that every one of them may take a little Followeth the introduction and preparations to the miracle wherein is recorded what past betwixt Christ and some or all of his disciples and betwixt them and the people before the miracle was wrought In these verses is recorded that Christ taking notice of the multitude doth pose Philip how they might be provided verse 5. which he doth not out of ignorance or irresolution but to try him verse 6. Philip gives such an answer as bewrayes his weaknesse in the matter by shewing that much money and possibly more then they could command would not by a mouthful farre lesse full refreshment to every one of such a multitude verse 7. We are to consider that this was not the first thing Christ did with them But after he had pitied the multitude and preached unto them and healed their sick and after he had refused to send them away in the evening fasting at the disciples desire all which are recorded by the other Evangelists he at last falls upon this and other questions recorded by the rest for the further trial and discovery of the disciples From verse 5. Learn 1. There is no trouble nor distraction nor desire of ease will hinder Christ from taking notice of them who come to him even albeit they have many defects in their coming Therefore albeit Christ had withdrawn to refresh himself and his disciples and it was much indiscretion in them to interrupt him yet he takes notice of them and pitying them doth preach unto them and cure their sick as is recorded by the rest And this may teach Christs servants not to take it in evil part though they be kept so busie in their calling as to want sometime that kindly rest that is allowed upon them See 2 Cor. 11.27 28 2. As an ardent affection after Christs company will make men oft-times forget their owne outward necessities so they may enjoy him as here we find the multitude follow him to a desart place without any provision So Christ will not faile to take notice of all the necessities even bodily of those that follow him for here he is carefull of what they had neglected 3. Christ will put his followers who have been long in his company and have seene much of him to give a proof of their proficiencie thereby before he let them see new proofs of his power for such was his scope in this question Whence shall we buy bread that these may eat He would first try what was in the thoughts of his disciples who heretofore had seene many of his miracles And the question seemes to be put to Philip not so much because he had been the mouth of the disciples in desiring Christ to send the multitude away as because now he was an old scholar and among the first of his followers John 1.43 as Andrew also was John 1.40 and yet long after this he is but rude and ignorant John 14.8 9. From verse 6. Learn 1. Christs words as also his dispensations wil very readily be mistaken and misconstructed unlesse himselfe explaine what is his scope in them Therefore it is necessary that he clear it here 2. Christs scope in his words as also in his dealing is oft-times onely to try them with whom he hath to do and when he hath so done he can let them finde that his trying word or dispensation is not all but he hath more to say and do for this he said to prove him and yet after that he did the work See Deut. 8.15.16 3. Christ will even have the weaknesse of his own followers tried partly that what is known to him and yet lurking may be discovered to them and so they may not conceit of more then they have and the evil which before lurked and was unseen may be cured when it is discovered And partly that he may be exalted who is alsufficient to do what he pleaseth when their weaknesse layeth them by for these causes did he prove
Philip and belike the rest also as appears afterward in Andrew 4. Christ needs not consult with any nor the help of any mans wit in greatest extremities nor is he ignorant or uncertain and irresolute what to do whatever his way of carrying on his work seeme to say Therefore it is added for confirmation for he himself knew what he would do From verse 7. Learn 1. When Christ puts even his most eminent followers to trial they will prove weak if they be left to themselves for so appears here in one and moe of them though they had seene many proofs of him 2. When men judge by sense or reason and do look to likelihoods and probabilities and not to Christs power they will soone be at their wits end in extremities and unable to answer doubtful cases for so much doth his answer teach Two hundred penny worth of bread is not sufficient for them that every one of them may take a little It is not needful to determine how much this summe was according to our coin but it is sufficient to know that it was a great summe to them and would have bought more then he made use of to feed the people with 3. It is Christs way oft-times to do that for his people whereof there is no probability or likelihood that so his glory may shine the more brightly in it for so it appears in his working this miracle and feeding the multitude when there was no appearance how it should be done And this should warne men as not to tempt God in an ordinary calling by neglecting ordinary means so also not to be discouraged with improbabilities when they are in need and have to do with Christ Verse 8. One of his disciples Andrew Simon Peters brother saith unto him 9. There is a lad here which hath five barley loaves and two small fishes but what are they among so many Followeth a further preparation to the miracle in Andrews giving an account of their provision though with as little faith and expectation of what Christ was to do as Philip had shewed It seemes that after Christ had bid them try what they had Mark 6.38 Andrew gave him an account that a little boy had so many loaves and fishes which belike were carried about for the disciples use Matth. 14.17 Mark 6.38 Luke 9 13. but all that was nothing for feeding so many Doctrine 1. Weaknesse and short-sightednesse is not the temper of one onely but of all Christs followers if they be put to it and every disciple will be ready to discover his own weaknesse faster then anothers in a day of trial for Andrew acquits himself no better then Philip here though he was one of the first disciples 2. As Christ did not neglect to provide such outward things as were necessary for himself and his followers So his provision is such as may teach sobriety and contentment with a mean condition unto all for he hath onely five barley loaves and two small fishes 3. Such as would imitate Christ ought to be tender and ready to communicate to the necessities of others were their own portion never so small for not onely Christ but his disciples are willing to bestow their small provision upon the multitude though they judge it could serve them in no stead 4. It is worthy of serious and frequent observation to consider how weak sense and reason will prove in Gods matters how much Christ will lay by the hope and expectation of creatures before he appear in his glorious working and how he will work that for a needy people that is little expected by any Therefore also is Andrew's weaknesse marked What are they among so many as well as Philips that it might contribute to set out Christs glory in this miracle Verse 10. And Jesus said Make the men sit down Now there was much grasse in the place So the men sate down in number about five thousand Followeth a nearer preparation to the miracle wherein Christ having laid by the expectation of his disciples commands that they bid the people sit down upon the grasse which was rank in that Countrey and climate at that season whereunto the people who were a great many give obedience and so Christ proceeds to feed them Doctrine 1. Christ takes no advantage of his peoples weaknesse and dulnesse to hinder him to do good when it is needed for notwithstanding their slownesse of heart to give him glory yet he goeth to the miracle for their good and the peoples 2. It is Christs way oft-times to refute the doubts of his people by his working and by real proofs of his power and love for he stayeth not to debate with his disciples about their doubts but refutes them by the following work 3. Christ may see it fit to engage his own in strange-like service and to impose commands upon them that seeme absurd to sense and reason and yet give a good account of all in his time for such was this command to make the men sit down upon the grasse to a bare table and yet he fed them all 4. It is the commendation of Christs followers when how weak sâ—ever their faith be yet they subject themselves to his commands and yeild obedience without any reasoning for such was both the disciples and the peoples practice here they being commanded by Christ do make the men sit down and the men sate down though none of them saw well what Christ was about to do 5. Every circumstance of Christs work which sets out his glory ought to be marked and he will order his working so as these may be seen Therefore it is marked as setting out Christs glory that they were in number about five thousand whom he fed which is to be understood of the men onely besides women and children Matth. 14.21 And this is marked in this place because Christ commanded that they should be so set down in ranks and companies Mark 6.39 40. Luke 9.14 as the disciples might easily mark the number of them Verse 11. And Jesus took the loaves and when he had given thanks he distributed to the disciples and the disciples to them that were set down and likewise of the fishes as much as they would In this verse we have the miracle it self and the manner of it that Christ having given thanks did distribute to the disciples and they to the people and that it grew among all their hands so that every one got as much as they would Whence learn 1. Christs undertaking to do great things for his people will not prove evanishing flourishes but real works for he who bid them do several things in order to this work doth now work it gloriously 2. This thanksgiving and blessing premitted to the miracle teacheth 1. That all our refreshments should be sanctified and gone about with prayer and praise Deut. 8.10 Considering that they are great mercies though ordinary that it is his word and blessing which maketh them feed us that this
them was not so much to enrich themselves as that they might not lose what providence had brought unto them 2. The sincerity and desire of Saints to be at Christ is not to be measured by what at some-time themselves or others attain unto for this was an extraordinary gale of affection in Peter not at all times attained by himselfe and therefore it doth not defame them who follow the ordinary way of expressing affection unto Christ in such cases 3. Some may the more warrantably expresse their affection to Christ by neglecting at some time all other affairs that they have others to do them for them and so they do not miscarry through their laying them by for Peter might the more safely leave all and come to Christ that there were others sufficient to bring the draught to land Otherwise it had not been commendable in him to leave them and it had been their sin if all had done as Peter did Though this also must be added that however men have others to do affairs for them yet that will not warrant them alwaies to neglect a worldly calling if that be their station though at sometimes it may 4. It were safe for us to conjoyne both these practices as pointing out our duty in relation to several times and to make Peters practice of leaving all our rule in extraordinary cases and times and when we are called to forsake all As Peter had some reason to be forward now above the rest because of his foule fall And to make their practice our rule in ordinary cases and so to follow duty and have a care of worldly affairs as they do not sinfully retard us from coming unto Christ 5. In our ordinary walking also the conjoyning of these practices would make compleat Christians to be like Peter in our affections above as no doubt they also were and undervaluing these temporary things about which we must notwithstanding be necessarily taken up and being ready to abandon and forsake them when called so to do as he did And to be like them in our outward carriage conscientiously following duty in obedience to a command Verse 9. Assoone then as they were come to land they saw a fire of coales there and fish laid thereon and bread The next consequent recorded here is his preparation for their dineing with him which they observed when they came to land and which it seems he did by miracle Whence learn 1. Christ can afford wonders on all hands where he is to his people And it is no strange thing where he cometh to see wonders and mercies heaped one upon another for here after a miracle at sea they meet another mercy miraculously provided at land Assoone then as they were come to land they saw a fire of coales there and fish laid thereon and bread 2. Christ delights to prove and manifest his God-head and power in shewing kindenesse and letting out needful favours upon his people for being to prove his God-head he chooseth to give a proofe of it by giving them food which now they needed rather then by any other extraordinary work 3. Christ hath a very tender respect to the meanest necessities of his people to see to the supply thereof Therefore hath he fish and bread ready for them who had been at hard labour all night 4. Albeit Christ binde us to the use of lawful means Yet he hath given abundant proofe that he needs none of our diligence to provide for us but can do it without us that so we may not cease to trust him when either we are debarred from the use of means or they do not succeed with us Therefore albeit he tied them to fishing yet when they come to land he lets them see he can feed them without any of their provision They saw a fire of coals there and fish laid thereon and bread Ver. 10. Jesus saith unto them bring of the fish which we have now caught 11. Simon Peter went up and drew the net to land full of great fishes an hundred and fifty and three and for all there were so many yet was not the net broken The third consequent recorded is the discovery of the reality and greatnesse of the miracle wrought for them Christ before he dine with them will have the Disciples who had come to him and left net and all so soon as they got it so near the shore as the sea could not take it away to bring of the fishes they had caught which they obeying do finde there were a great many fishes and yet the net not broken as formerly it had been in the like case Luke 5.6 Christs end in bidding bring of the fishes was not chiefly for their present eating seeing he had already provided for them v. 9. though it may be also he allowed this that their tast of the fish as well as the sight of the multitude thereof might confirme and assure them it was a real miracle and the original Word here rendred fish is not against that sense But his chief end was to feed their mindes with a sight of the greatnesse and reality of the miracle before he fed their bodies for so much doth their observation v. 11. point out to us And while this going up to wit into the ship that he might come at the net and drawing the net to land is ascribed unto Peter only it is not to be understood as if he alone did it but he only is mentioned because of his forwardnesse to give obedience as he had been formerly forward to come to Christ Doct. 1. Christ will not be wanting to give evidence how well he approves of his peoples following of a lawful calling and that they have a care of their outward enjoyments in their own place for here his command justifieth them who brought the net along with them v. 8. in that when all have left it as well as Peter he bids them bring of the fish And Peter by his obedience to the command doth also clear that he accounted it no cause of reproach that they left it out formerly as he did 2. Christ is a great esteemer of peoples diligence and using of means and of his goodnesse will ascribe all that he doth for them to their diligence that so they may be encouraged not to conceit of it but to continue in it for albeit he gave them these fish by miracle yet in regard of their casting out the net and dragging it to land he ascribes it all to them Bring of the fish which ye have now caught 3. When Disciples have seen much of Christ in his working they need yet a more particular observation thereof that they may see and consider his glory more distinctly and they may be affected of new with it and it may take more deep impression in their mindes Therefore albeit they had seen and known Christ already by this miracle v. 6 7. yet for these causes will he have them bring of the fish that
they may look again and more distinctly and narrowly upon the miracle 4. To be taken up with the serious and distinct observation of Christs working is more useful and refreshful to right discerners then to enjoy his bodily presence and then bodily refreshment to hungry men Therefore now when they are in Christs company and are going to dine who it seems had fasted long yet Christ sent them away for a time from himselfe and from their meat to go observe the miracle Bring of the fish which ye have now caught 5. True love which draws disciples to hasten to be at Christ will also make them prompt and nimble in obeying his commands for as Peter was eminent in his hast to be at Christ so now he is noted as eminent in going about what is enjoyned and therefore he is only named Simon Peter went up and drew the net to land 6. As affection to Christ will elevate disciples mindes above the world and the things of it so in their following of a calling the chief and greatest beauty that they will see in it is that Christ hath commanded it and therefore they will follow it but with their heart above it for so much may we learn from this practice of Peter conjoyned with his former practice v. 7. In the first he gave proof how far his heart was above these things and here he gives proof how beautiful that service is when commanded by Christ 7. Most strict observation and enquiry about Christs working will never diminish his glory but will contribute to set out more distinctly the greatnesse of his power and liberality for before they only found the net full so that they could not draw it v 6. now they finde distinctly that it was full of great fishes and not of other trash which might have fallen into the net and particularly that there were an hundred and fifty and three 8. The more distinctly men do consider Christs works they will only finde them the more wonderful but they will finde a wonder in a wonder in them for beside the great number of fish it is marked as a new wonder and for all there were so many yet was not the net broken as it had been in the like case formerly Luke 5.6 though the Original word being the same here and there doth evidence that it was a net of the same kinde Only it is to be marked that as there the greatnesse of the miracle is pointed out by the breaking of the net so here it is amplified from this new wonder that the net brake not to teach us that Christ manifests his power sometime one way and sometime another as he pleaseth and that he will not be limited by us in the way of his working Verse 12. Jesus saith unto them Come and dine And none of the disciples durst ask him Who art thou knowing that it was the Lord. 13. Jesus then cometh and taketh bread and giveth them and fish likewise The fourth Consequent recorded is his inviting them to dine with their going about it betwixt which there is interlaced the Disciples reverencing of him who albeit they had yet some scruples concering all this his shewing of himself which his speaking to them and assuring them that it was he would easily have removed Yet being perswaded they were but groundlesse scruples and that indeed it was the Lord they do so reverence him as they are ashamed to trouble him with such questions Whence learn 1. Christ is very tender even of the bodies of his people and alloweth not pampering but that they should have a sober and moderate care of them as being the Tabernacles of his own Spirit Therefore is he the first motioner of their refreshing their bodies Jesus saith unto them Come and dine and albeit he suspended their dinner till they had secured their purchase and had observed their miracle v. 14 11. yet now he will conferre none with them till they had dined v. 15. 2. Albeit it be not expresly said here that Christ did eat with them as it is Luke 24.42 43. yet it is implied in this invitation not go but Come and dine not that he needed meat now but thereby he would confirme the truth of his Resurrection And as by the former miracle he proved himself true God so by this he would prove that he was true man still and so doth teach us That our exalted High Priest continueth our Kinsman and bone of our bone and flesh of our flesh still and that he was going in our nature to take possession for us in heaven 3. Albeit also it be not expressed that he blessed the meat or gave thanks yet it is to be understood as his ordinary practice not only before chap. 6.11 but even since his Resurrection Luke 24.30 35. Only it is clear here that he giveth it still to teach us that our daily bread and the blessing thereof cometh from him and is to be sought from him continually 4. Weak beleevers will not get their doubts and scruples soon overcome even when they know they are wrong for they knew it was the Lord and yet they had some doubts which would have put them to enquire who art thou 5. Christ is so condescending as to judge of his people by their better part and to account them knowers and beleevers who yet have some ignorance and doubtings providing they approve not thereof for so doth John record them as knowing that it was the Lord though they had these doubts 6. Albeit the best way to refute and remove the meanest doubt be to lay it before Christ yet it is a commendable duty and a testimony of reverence to Christ when these who get many proofes of his love are ashamed to own their unbelief or to bring it out as a real doubt when it assaults them but do either suppresse it or complain of it as unreasonable for knowing that it was the Lord none of the disciples durst ask him Who art thou They are ashamed to own it as a real doubt but do suppresse it And indeed however they might have complained of it as their weaknesse unto Christ yet it had been their sin to have given any consent or way unto it as this question would import they had Verse 14. This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Unto this breach of the Narration John subjoynes a remark of the number and order of this appearing of Christ unto them and that it was the third in order since his Resurrection the other two being recorded chap. 19.20 26. Only it is to be understood that John is here speaking of his more publick appearings to all or many of his disciples together Otherwise before this he had appeared oftner to Mary to Peter the disciples going to Emmans and the women Doct. 1. Christ hath abundantly proven the truth of his Resurrection his shewing himself frequently to his disciples