Exposition of John

In this ver. it is shown that after these things which are mentioned in the former Chap. Christ abode still in Galilee, avoiding the fury of these in Judea, who sought to slay him, because of that work he had long since done, in curing the impotent man on the Sabbath day, Chap. 5. as appears from ver. 19. and 23. of this Chap. So the ver. showeth the connection of the History, that Christ stayed away from that passover mentioned, Chap. 6. 4. and continued in Galilee till the feast of Tabernacles, of which ver. 2. And it contains also a brief transition of what occurred betwixt the former Sermon and that feast, wherein John briefly passeth over many things, which are recorded at length by other Evangelists, that he may dwell on these things which they had omitted. Doctrine. 1. Christ is not bound to any place, were it never so eminent, but he may abandon it, and betake himself to another, according as he seeth cause; for, he forsakes eminent Jury, and betakes himself to base Galilee; And the reason why he stayed there when he left Jury, was, because he was the Minister of the Circumcision, and therefore behooved to be still in some of the places where Israel dwelt, such as Galilee was. 2. Whatever may be the suspicions of men concerning Christ's proceedings; yet he hath wise reasons, which may and will justify them all; for, whereas it should seem that he should rather have conversed where the learned Rabbi's were, then among the simple Galileans, and his remaining in corners might give men occasion to suspect the candor of his proceedings; yet the reason he giveth being considered, doth sufficiently evince that he had just cause for what he did. 3. A violent death is the least that Christ and his faithful servants may expect, for their good offices to a wicked world, if it were not prevented; for, the Jews (or, men of Judea, and especially their Rulers) sought to kill him. 4. The rancor and malice of wicked men against Christ, is so inveterate, that no length of time will mitigate or allay their fury; for, although that work was long since done, yet they still sought to kill him. 5. Albeit Christ will not take away his presence and ordinances from a people, because of every sin, but doth rather offer himself to sinners, as a Physician to the diseased; Yet cruelty and persecution is a just cause, and forerunner of his departure: And faithful Ministers may for a time, withdraw themselves, being threatened with personal hazard, if they may conveniently get it done. Both these are imported in this resolution, he would not walk in Jury, because the Jews sought to kill him. 6. Albeit Christ's servants may warrantably, in some cases, withdraw from personal danger; yet they would beware of dishonoring God, by doing it out of slavish fear, or in a timorous way, but would use that mean of self preservation, as a duty commanded; for, so much doth his own practice teach, of whom it is not said, he durst not, but he would not walk in Jury, because he was cammanded to preserve himself till his hour came. 7. Albeit Christ knew that his hour was not come, and so needed not fear them, though he were in the midst of them; yea, being God, he could restrain them, or rid himself out of all their hands, as ofttimes he did: Yet it pleased him to use this mean, of retirement and withdrawing of himself, for his own preservation; Not only, that, as sometime he proved himself God, by miraculous preserving of himself; so, he might also temper these manifestations, that they might not be kept back from doing that which he came into the world to suffer; But further also; that he might give proof of his deep humiliation and abasement, for our sake; that he might, in his own person, sanctify such a lot to his people; and, that he might teach them to expect God's providence about them, for their preservation, in the use of lawful means. 8. As Christ and his servants will not want employment in some places of the world, however they be entreated in others; So albeit they may be secluded from many places and parts of their calling, yet they have no warrant to be idle, but ought still to be doing good, as they may; Therefore, albeit he stayed in Galilee, yet he did not lurk there, but walked in Galilee, or, went about from place to place, preaching and working miracles, as was his way, Act. 10.38. 9. Christ is not only tender to such as come to him, but will also be at pains to seek them who have need of him, to do them good; for, he walked in Galilee, he stayed not in one place, that any who had need, might come to him, but he walked about, to seek them.

Followeth the second part of the Chapter, wherein Christ refuseth to go up in his brethren's company to the feast of Tabernacles. Their desire is contained in these verses, to which Christ returns his answer in the following purpose. In these verses consider, 1. The occasion which induced them to make this proposition, (which also points at the time of his continuance in Galilee) verse 2. Namely, that the feast of Tabernacles was now approaching; which was one of their three yearly solemnities, Levite. 23.34. wherein (beside other performances, common to it with other feasts) they went out of their houses and dwelt in booths made of boughs of trees: Not only to be a type of Christ's Incarnation and dwelling in our flesh, but to keep them in remembrance of their preservation in tents in the wilderness, before they came to the promised land. 2. Their desire, that he would depart hence, and go up to Judea, and show himself to the world: The meaning whereof is not, that they would be rid of him, or cast him in his enemies hands, but they could not endure that their kinsman should lurk in so base a place, and not go to Judea, where he might get more credit, and wherein they thought to share. And therefore they desire that he would go up with them to this solemn feast, and so Christ himself expounds their desire, verse 8. and so was the custom, that kinsmen went up together to these feasts, Luke 2.44. 3. The motives they use to induce him to hearken to their desire, are two; In one of them, verse 3. they pretend respect to the disciples which he had gathered in Judea (chap. 3 22, 26. and 4.1.) who, as they insinuate and pretend, were slighted and exposed to temptations, through his long absence, and these miracles he wrought in corners might contribute much to strengthen them. In the other, verse 4. they discover more of their ambitious intentions; They think it unhandsome for a man of so eminent gifts to lurk in corners, nor can they understand what could be his aim, if it were not to rise and become eminent by his gifts; and therefore would have him casting himself where he might get best opportunity of being taken notice of. 4. John records the true ground of this carnal motion in them, ver. 5. They were but yet in nature, and did conceive carnally of him, and sought only to make advantage by their relation to him, and to advance their own carnal ends and designs. And this makes it clear, that (as his brethren were not any other children born by Mary, but his kinsmen, called brethren, after the manner of the Hebrews; so) they who made this motion were not any of his kinsmen whom he called to be Apostles; for, they were already converted and chosen, chap. 6.70. but some others.

From verse 2. Learn, 1. The hard and incertaine lots of God's people will, in due time, have a good issue, and matter of praise; for, so is held out in their keeping the feast of Tabernacles, in remembrance of the issue of their wandering. And it is a lively emblem of the sweet issue that shall be of the godly's wandering, when they shall enter out of the wilderness of this world into their heavenly Canaan. 2. Albeit we are ready to forget our troubles, and the mercies wherewith they have been sweetened, when they are past and over; Yet it is God's will they should be remembered, with thankfulness, and sobriety, and with readiness to follow God, when ever he calls to new troubles: So much also is imported in their yearly observation of this feast, wherein they were not only thankfully to remember the mercy, but by their going out of their houses, and dwelling in booths, and that at the time of gathering in their fruits, and when their barns were full (for that was the time of this feast, Exod. 23.16. Deut. 16.13.) they were to testify that present mercies had not made them forget former trials; that they would use them soberly, and were ready yet to leave all at his call, who had guided them so well in former trials. 3. Albeit praises be due to God, in all ages, in thankful remembrance of his mercies; yet the way of testifying thereof by solemn feasts, is Jewish, and not to be continued under the Gospel; Therefore, is it called (as formerly) the Jews feast.

From ver. 3, 4. Learn, 1. Carnal men, when they have the occasion of spiritual public solemnities and ordinances, do not mind the tight end, or God's honor in going about them, Nor do they make conscience of spiritual preparation, that they may profit by them, but all their care is how to attain their own carnal ends, particularly, of vain-glory, in and by them; for, when this feast was at hand, verse 2. all the preparation of these men for it, was to get Christ with them, that they might come to credit by him at it. 2. Christ's carnal friends and followers do follow him only for their own ends, and in expectation of carnal respect and glory by him; for, such was their scope in this desire. 3. It is high presumption in creatures, to presume to prescribe to Christ what to do, or when to do it; And particularly, to employ him so to order his matters as may most advance their carnal ends, and bring them in esteem; for, it was not simply a fault to wish him in Judea, for he went afterward, verse 10. nor yet to desire he should be known to the world, seeing it was his end in coming, to shine as the light of the world; But it was their fault to carve out and prescribe to him when to depart, and to be so impudent, as to desire that his manifestations might be made subservient to their vain-glorious and carnal designs. 4. Men, when they are prosecuting their carnal and ambitious ends, will not want spiritual and plausible pretexts, wherewith to mask them; for, so much appears in their first reason, go into Judea, that thy disciples also may see the works that thou doest; wherein they seem to be so taken up with thoughts of the public good of his followers, as they dare indirectly challenge him for slighting them so long. It is indeed a truth, that Christ will have a care of such as give up their names to him, where ever they are, that they faint not for want of necessary encouragement. But they failed in propounding this, in That they made it but a mask to their carnal ends, (as indeed God looks not only to desires, but to the end and scope of the desirerers;) That they could think to learn him how to respect his people, or guide them better then he did; That they tied his encouraging of his followers to his bodily presence and miracles, whereas he was God, to support them in his bodily absence; and, That they think it a fault he should withdraw his visible presence, even from his disciples, when he is called of God to shun imminent dangers. 5. Carnal and unrenewed men do make it their only aim, to become great by any gifts and endowments they have received; And they are so ignorant of another way, that they measure, even the most godly, by their own dispositions, and do count them but silly, who do not thirst after glory and respect; Therefore say they, for, no man doth anything in secret, and he himself seeketh to be known openly; Whereby they do not mean so much, that he rubbed upon himself, by lurking in corners as a deceiver, and not coming to view, as an honest man should do; But their carnal disposition thought it impossible, that a man could be gifted as he was, and not thirst after reputation in the world, and therefore, supposing that this was Christ's aim also, they wonder he was so silly, and did not prosecute his ends more vigorously. 6. Men of eminent gifts are exposed to very great danger, if they want sincerity; having (beside their own hearts, that can tell them too well what they are) many carnal friends, who may be Satan's instruments, to suggest unto them temptations, to be puffed up with conceit, and to carnal courses and aims; for, here Christ was tried with it, though the Prince of the world found nothing in him. 7. Such as are carnal and ambitious hunters after vain-glory, do care nothing what they are or do in secret, but all their thought is about what is open and public, and how to frequent public conventions, and make shows, that they may be taken notice of; for, so much appears in their counsel, If thou do (or since thou doest) these things, show thyself to the world.

From verse 5. Learn, 1. The grace of God doth not go by blood or natural acquaintance, but by free gift; for, they are his brethren, and yet that proves not their grace, neither did his brethren believe in him, more then the Capernaites; and therefore they are in as little account with him. And herein Christ's example is ground of comfort to them who have, and are ofttimes put to trials by graceless friends; Though afterward we find a change, Acts 1.14. 2. The truth of the grace of God in men, will appear, especially, in their taking up Christ by faith, as he hath revealed himself, and in their closing with, and embracing of him, out of the sense of their great need; for, this is the evidence of their want of grace, they did not believe in him; that is, they did not take up what he was, nor close with him. 3. When men are ambitious, and hunt after vain-glory, and when they dare presume to teach Christ his duty, it is an evidence of a graceless condition, at least in so far; Therefore, it is given as a reason of their former presumption and ambition; for neither did his brethren believe in him.

In these verses, we have Christ's answer and refusal returned to their desire, both by word and practice; Wherein, 1. Christ showeth that there was a great difference betwixt him and them, verse 6. His time was not yet come, whereas theirs was always ready. Which however it be true in general, that natural men, though, by right, they have not allowance to do what they list, at any time; yet in effect and practice, they walk as they list, and take any time they please; Whereas he behooved to choose times, and walk according to his Fathers direction: yet it seems here rather to show what difference there was betwixt him and them, in this going up. He who was maligned and hated, behooved to wait for a sit time and season, lest he should cast himself on a snare, and tempt God, but they could come no time wrong, being in no such peril. This difference (2.) he confirms from a reason, verse 7. They might go up at any time, seeing the world could not hate them, who were but yet children of this world; but he behooved to choose his sit time, being hated of the world, because of his plain and free doctrine. 3. From this he inferreth, verse 8. that they might go when they list, but he would not go till his full time came, 4. His practice is recorded, verse 9. as agreeing with his resolution: from verse 6. Learn, 1. Meekness doth beseem Christ and his followers; and that they meet the impertinencies of carnal men, without heat or passion: Therefore doth Christ so meekly answer their carnal desire. 2. The Lord hath appointed times and seasons for every course and lawful action, which prudent and godly men are bound to observe; for, so doth Christ observe, that his time is not yet come, to go to that feast. 3. Times of trouble and danger to the godly, should make them very tender, to wait on God's direction for every step of their walking, that they neither cast themselves needlessly on trouble, nor yet do sinfully labor to avoid it; for, so much doth Christ's practice teach, who being in danger, found that his time is not yet come to go up, albeit the feast was near, because he was to go up privately. And as he knew his time by the Spirit of the Lord resting on him; So he used this caution, that he might profess his voluntary humiliation, even to sinless fear, for his people's good, and that he might leave a pattern to them. 4. Such is the ordinary temper of this world, that Christ and his followers must ofttimes lurk, when carnal men may appear in it without hazard; Therefore, saith he, but your time is always ready.

From verse 7. Learn, 1. Unrenewed men, what ever their privileges be, yet, are but of the same stamp, and in the same condition with the rest of the world; they do savor of it, and continuing in that condition, will get their portion in it; Therefore are the Jews and the Rulers, from whom Christ's hazard was at this time, called the world, albeit they judged far otherwise of themselves, considering their privileges. 2. Albeit the Lord, in his righteous judgment, do sometime make the men of the world plagues and scourges one to another; Yet as there can be no communion kept with the world, unless men will share in their wickedness: So it is most usual that worldlings agree well enough together. Therefore saith he, The world cannot hate you, being such as themselves are. 3. Such as the men of the world are, such are their actions and fruits; for, the works of the world are evil. Not only have they gross vicious actions, but even such actions as are in themselves good or indifferent, are in them, evil. 4. Unrenewed men will not readily be troubled or vexed about their actions, but would sleep securely, if others did not vex them with telling them of their way; for, this is the worlds trouble here, that he testified that their works are evil. 5. Whatever be the hazard, yet Christ's servants are bound, in their stations, to bear witness against the evil courses of the world; for, so doth Christ's practice teach. 6. Such as would be faithful in their generation, in witnessing against the courses of the world, must lay their accompt to be hated for their pains; for, such was Christ's lot, but me it hateth, because I testify of it, &c. And this he did encounter with, not only to expiate our love to the world, and our sinful communion with it, but to cast us a copy of what we are to expect. 7. Such is the perversity of the corrupt world, that no evidence of affection, in dealing with them for their good, will gain them, but rather insence them; for, albeit he but testified of their works, by his innocent life and doctrine, to reclaim them from them, yet the world hated him. 8. Whatever pretences of zeal persecutors of Christ and his followers may have; Yet the true cause of their spleen, is the opposition that is made to their wickedness and hypocrisy; for albeit they pretended to hate him, because he had profaned the Sabbath, as they alleged; yet Christ showeth the true cause of this hatred, because I testify of it, that the works thereof are evil

From verse 8. Learn, 1. Christ approveth that Ordinances be reverenced; And albeit men be corrupt who administer them, and they but carnal who go unto them; yet he allows not that they neglect, or give over the use of the lawful Ordinances, as his appointed means; Therefore, saith he, Go ye up unto this feast, which however, in some respects, it imports only a permission, and giving up of them to themselves, who were so carnal, (as is to be after cleared;) yet, simply considered, it imports an approbation of that Ordinance, and that it was their duty to frequent it. 2. Such as seek Christ's company only for carnal and ambitious ends, may expect to want it, even in going about sacred Ordinances; for, in so far did Christ give them up, as to want his company in this journey, where they expected only carnal advantages by him. Go ye up, I go not up yet to this feast. 3. Tender walkers, especially in times of trouble and hazard, will be very accurate in the least circumstances; So much appeareth in Christ, who goeth not up yet, because albeit the time in general was come, yet it was not yet full come, and therefore he would not yet stir.

From verse 9. Learn 1. It is not enough, especially in times of trial, that men have clear light and good principles, unless they have also honesty and resolution, to follow their light; for, herein Christ hath given us example, who, upon these grounds, abode still in Galilee. 2. Christ is not changable, and one thing in his expressions, and another in his doings and actions, but is uniform and still the same, in his doings and sayings; as here we see. 3. When the Lord giveth clear light to any to know their duty, they must not be shaken from it upon any terms, whatever pretences might militate to the contrary, to brangle their resolution; Therefore, albeit Christ knew that men would take advantage, to carp at him, because of his lurking in Galilee, and this refusal might savor of contempt of his kinsmen; yet knowing that his time was not yet full come, he abode still in Galilee.

Followeth the third part of the Chap. wherein is recorded Christ's going up to the feast, with what followed thereupon. In this ver. it is shown, that at his own appointed time he went up, yet in a private way, not in the company of his kinsmen & friends, but with his disciples and some few followers, possibly (among other reasons) that they might not intercept him by the way, and that he might try their thoughts of him, before he appeared, as afterward it fell forth. And here John passeth over some things that occurred in his journey, which are recorded by some of the rest, that so he may hasten to the following history. Doctrine, 1. Such as have not embraced nor closed with Christ, but remain still in their natural condition, may yet be very careful to observe outward ordinances; for, his brethren were gone up. 2. Albeit the Lord's servants may for a time, in some cases, withdraw themselves from danger; Yet when God calls them to appear, 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 Jews 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 ourselves 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 showeth that he subjected himself to this wary way, that he might purchase unto us boldness 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 boldness: So here, by carrying himself privately till he come up, and till the people be convened, and his enemies somewhat settled, after they miss him at the beginning of the feast, he would teach them that as faint-heartedness is none of his lessons, so neither is temerity and rashness approven by him; And that great circumspection should be used in our engageing in trial, and then it should be resolutely managed.

In these verses, we have the first thing that occurred at the feast concerning him; to wit, the carriage and speeches of the Jews and people, either before he came, or before he shown himself. 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 miss him at the feast. As in deed, when Christ's doct • 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 Jews, and their Rulers, who sought to stay him. And this appears not only from their contemptible designation of him, where is he? but from their names the Jews (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 joined 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 terror to the people, ver. 13. 2. The people express 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 Jews, 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 Christ's and his followers trial and hard lot, that their persecutors do labor 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 seem 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 terror 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 persecutors 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 public solemnities of sacred worship will not mollify, nor direct persecutors from their bloody designs; for, then the Jews sought him at the feast.

From ver. 12. Learn, 1. Men, by their violence and cruelty, thinking to suppress 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 subjoined, and there was much murmuring (or secret whisperings, the cause whereof is shown, ver. 13.) among the people concerning him, pointing out (as would appear) that their narrow search for him, put him in the people's minds 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 people's 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 profess more love unto him, and yet entertain but few thoughts of him, and little conference concerning him. 3. Christ and his truth are ofttimes 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 err themselves from the truth, but turn 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 alleged in their defense; 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 terror to all who would maintain sound doctrine; for, so was it here, Howbeit, (whatever they whispered, yet) no man spake openly of him, for fear of the Jews. 2. Faithlesse and slavish fear in men will easily bear down their affection to Christ, if it be but coldriffe and ill principled; for, so did it with these here, who had but little to plead for him. 3. When Satan cannot prevail by violence, he may sometime essay to weary Christ and his followers out, by burying all debates and contraversies, that in process of time, truth may wear out and be buried; for, (as was hinted in the Exposition) so may it be taken here also; They would have none to speak at all concerning him on any side, that so thoughts of him may wear out in time, he having been so long absent. However it be, yet this is a course that ofttimes prevaileth much, (though men never gain their point by it) and it should warn us to look on being let alone many time, as a trial.

Followeth the second thing which occurred at this feast, containing Christ's preaching in the mid-days of the feast, with the consequents that followed thereupon, to ver. 37. In this ver. is recorded that Christ went publicly into the Temple and taught, whereby he supplied the defect of the dumb and corrupt Priests, who at such solemnities were bound to teach the people out of the law. Whence learn, 1. Christ's not appearing till the midst of the feast, showeth, that albeit he subjected himself to fulfil all righteousness, yet his great errand was not the feast, but the gaining of souls at it. And it teacheth, that the gaining of souls to Christ is the great work and end, to which the use of all Ordinances should be directed. 2. While they are about sacrifices in the Temple; Christ goeth up and teacheth there; no doubt, (as appeareth from the following Sermon, ver. 37.) inviting them to himself, as the substance of all these shadows; And it teacheth, that when people are taken up with the practice of external Ordinances, they have much need of Christ's teaching, that they rest not on these, but press after the marrow and substance of them. This was the great sin of that time, that they rested on these rites, and had few or none to bid them go forward. And albeit the true Religion be a living way, wherein men may still continue fresh and lively, even to old age, Psal. 92.13, 14. Yet formality is a very frequent disease, and they who labor hard till they attain to somewhat, may be ready to sit down, when they have attained it. 3. In that Christ, who before lurked and kept himself secret, doth now appear openly in the Temple; It teacheth, that whatever caution Christ's servants should use, yet when their calling presseth them, they should without fear, cast themselves, if it were in the midst of bodily dangers; as their Master did before them. 4. Albeit John record many Sermons, which the rest omit; yet he doth not express what Christ preached at this time; only it appears from the following ver. that his doctrine was admirable. This the Lord hath, in deep wisdom, ordered, to teach, That as we are bound to know what Christ revealeth, so we should be sober, and set bounds to our curiosity, when he is pleased to keep up anything: And as Christ hath revealed all that is necessary for salvation; so by his wrapping up some things in silence, he would sharpen our appetite, and increase our desire after that day, wherein we shall know as we are known.

Followeth, to ver. 37. the effects of this public appearing of Christ, which may be taken up in this order. 1. There is a conference with the Jews who marvelled at his doctrine, ver. 15. Wherein, he vindicates his doctrine, ver. 16, 17, 18. and the miracle he had wrought before; in which debates, the multitude have some hand, ver. 19. — 24. 2. They of Jerusalem barking against him, ver. 25, 26, 27. he returns them an answer, ver. 28, 29. which hath some effects, ver. 30, 31. 3. The Rulers sending to take him, ver. 32. he preacheth yet more, ver. 33, 34. and is carped at by the hearers, ver. 35, 36.

In this ver. it is recorded, that they hearing Christ preach so well, and learnedly, though he was never brought up at their public schools, do marvel at it, instead of seeing God in it. This is ascribed to the Jews, which may be either understood generally, of the multitude there convened, who were of that Nation; or, it may be, his malicious enemies did begin this debate and conference, though afterward the multitude, who knew not their plots, ver 20. do interpose in it; And it is not unlike, that by this wondering, they would bring Christ in suspicion, as not having his skill by good means, seeing he was no scholar. Doctrine, 1. Christ's knowledge and insight in the things of God, is admirable, even his enemies being Judges; for, the Jews marvelled, &c. they admired both the measure of his knowledge, and the way of attaining it, without means. Though this being extraordinary in him, is not to be drawn into ordinary imitation. 2. Whatever be the seeming great effects of Christ's doctrine among a people, yet so long as they want faith, it will be all to no purpose; for, albeit it was much that they should marvel, yet since they believed not, it was, in the best of them, nothing else but stupidity. The least degree of saving faith is beyond all admiration, without it. 3. The corrupt heart of man is ready to retort, even the most undeniable and convincing arguments pleading for Christ, and to make use of them to their own hardening; for, albeit Christ's knowing of letters, having never learned, was an undeniable evidence that he was taught of God, and filled with the Spirit; according to the prophecy, Is. 11.2, 3. yet they use it as a ground of exception. 4. Such is the perversitie of corrupt men by nature, in opposing of Christ, that nothing can be done or said, but they will bend their wits to cavil at it; for, if Christ had preached but in an ordinary way, they would have thought nothing of him: And if he preach to admiration, then they will strive to render that suspicious.

Followeth Christ's reply, wherein he vindicates his doctrine, and then justifieth his old practice; And first, he declareth that he had not his doctrine from Satan, nor by any human art or industry, but from his father whose Ambassador he was, and that he spake not his own mind only, but the Fathers. While he saith, it is not his, but the Fathers; the meaning is not to seclude him simply, but to show that he devised it not of himself as man, (as they conceived only of him) and without the Father; But as he was God equal with the Father, and so naturally knew all his mysteries, and as man, had knowledge thereof, by communication from his Godhead; So all this was communicate to him from the Father, who sent him to the world to reveal his counsel; And this might appear in his divine furniture without all human industry. Whence learn, 1. As Christ fully knows the Fathers mind and counsel, so he is the faithful revealer thereof; for, his doctrine is the Fathers who sent him; It is from the Father, and he publisheth it. 2. It may commend the doctrine of the Gospel, that not only it is of God, but that he sent his Son into the world, to publish it; for, so doth Christ commend his doctrine here. 3. It is the duty of faithful Ministers, not only to wait for a calling from God, but to see that they bring nothing forth, but what they have from God; for, herein Christ is a pattern, who was sent, and whose doctrine was not his own, but his that sent him. 4. No doctrine or Preacher, how admirable and ravishing soever, are to be heard in the Church, but they who are sent and bring their message from God; Therefore, albeit they marvelled at him, ver. 15. yet he thinks not that enough, unless they be persuaded that he and his doctrine are of God. 5. It is the duty of faithful Ministers, to lead people from themselves to God, and to ascribe what is excellent in them, to him that he alone may have the glory; Therefore, Christ when he is marvelled at, draweth their eyes to God who sent and furnished him.

Next, because they would not readily credit him, in asserting his doctrine to be of God; Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers. The first whereof is required in the person who would try doctrine, ver. 17. To wit, that he be a pious man, and one who according to light received, walks in God's ways. Such a one hath the promise that he shall be made able to discern whether his doctrine be divine, or devised by himself. The second Rule and help in trial, ver. 18. relates to the person and doctrine to be tried; wherein he asserts, that a man who runs unsent, and preacheth his own inventions, doth in his carriage, and by his doctrine, but seek to exalt himself; whereas he, who being sent of God, makes it his scope in his carriage to exalt God only, and the nature of his doctrine tends to that, doth prove that he is a preacher of truth, and that there is no unrighteousness nor fraud in his doctrine. For unde • standing of this, we are to consider, That Christ in giving these rules of trial, doth not seclude other rules and proofs of the truth of his doctrine already given, Chap. 5. and particularly, that of Scripture; For Christ in Scripture makes it elsewhere clear, that good men, in some cases, may be misled with error, and unrenewed men may know and embrace truth, though not savingly; And on the other hand, erroneous Teachers and doctrines may pretend to be much for God, and may cry out on truth, as denying to God his glory; But Christ's meaning is, to show, That his doctrine being undeniably true, and according to Scripture, it was odious in them to contradict it by wicked rebellion, and to evidence by their opposition, that they were not tender walkers. And that this is so much the more heinous, that they saw his whole carriage, and the nature and scope of his doctrine, tend on • y to glorify his Father, and not to advance his own private glory. Doctrine, 1. It is the duty of the Lord's people, not to receive Doctrine or Teachers upon trust, but to try and discern, who are sent of God, and who not, and who speaks true or false doctrine; for, it is here imported, that they should know who are sent, and whether their doctrine be of God, or of themselves. 2. Every man is not a fit discerner of Christ's doctrine, but many through their own default, are left destitute of such a mercy; for, so doth the requiring of qualifications, in these who try, impo • t. 3. Such as truly fear God, and make conscience of known truth in their conversation, have his promise for ability and discerning, to try doctrine; for, so doth the promise expressly hold out, if any man will do his will, he shall know of the doctrine, whether it be of God, &c. Which we may branch out in these. 1. Such have indeed the promise of discerning, whereas ungodliness and loose practices provokes God to withhold discerning light. 2. Albeit the Godly may, and many times do err, and are misled; yet ordinarily, that is but the fruit of some former defection in practice. 3. M • ns fleshly humors and passions, in debating and s • eking out of truth, while yet their practice is not subjected to the rule, is not the right way to come speed. 4. Such as have no use for truth nor end in searching it out, but only to inform their judgment, or satisfy their curiosity, may readily get leave to go wrong. 5. Such as make conscience of known light in their practice are in God's way for attaining further light in dubious contraversies. 6. Such as come to hear, with a purpose to examine doctrine by carnal reason, and to like or dislike of it, according as it shall relish or be displeasing to their lusts, will readily reject sound doctrine; But he that cometh with a subjected mind, and fixed resolution to receive and obey, what shall be found to be the will of God, shall get a discerning Spirit, unless God have him to humble for some former guilt, of which he hath not yet repented. Doctrine, 4. The great scope of Preachers, and of their doctrine, should be, to deny and abase themselves, and to exalt and seek God's honor; for, so doth Christ teach, ver. 18. that a teacher should seek his glory that sent him: and so himself did in carriage and doctrine. 5. Such as do run unsent, and do broach their own inventions and errors, they certainly affect the praise of men, and hunt after vain-glory, let them pretend to what modesty and humility they will; for, he that speaketh of himself, seeketh his own glory, the scope of his carriage tendeth to that. And albeit self-seekers may be for the truth, and may make use of it, for their own ends; yet they are fitted to go wrong, if they have a temptation, and they will go wrong, before they be not respected; Yea, and God is provoked to give them up to go wrong. 6. As true doctrine doth tend to set forth God's glory, and to exalt him; So corrupt doctrine, devised by men, doth not aim at God's glory indeed, whatever it seem to do: for, in this respect also, he that spaketh of himself, seeketh his own glory; the nature of his doctrine riseth no higher then his own or another creatures glory; whereas he that is true, or sound in doctrine, seeketh his glory that sent him. That this may appear, consider. 1. Many corrupt and erroneous doctrines do eminently exalt the creature, in its merit, free-will, liberty to dispose of its actions, &c. to the manifest depriving of God of the glory of grace, dominion, and sovereignty, to the abasing of Christ, and his sufferings, the denial of providence, &c. 2. Many opinions and practices in Religion, though they pretend to, and seem to speak much self denial, in these who profess and practice them; yet they never ascend to give glory to God, but to exalt another creature in his room; Such as that voluntary humility, in worshipping of Angels, Col. 2.18. 3. Though some erroneous opinions get place in the world, and are cried up as exalting God and Christ; Yet he will have no such honor, and it is but a real dishonoring of him, to think that he needs a lie to set out his glory, and to maintain error under a pretext that otherwise he will want his glory; See Joh. 13.7, 8, 9. 4. As no erroneous opinion doth tend to God's glory, so no erroneous person doth really mind it in maintaining that error, but would exalt himself under a pretext of humility, and seeks to be accounted and reputed of as somewhat, because of his new opinions. Doctrine, 7. To preach sound doctrine, is great faithfulness to God, and to the souls of people, who are taught; whereas the unsound Teacher commits the greatest, and most cruel, of frauds, as being false to God, and to the souls of people, Therefore it is said of the Teacher of sound doctrine, the same is true, and no unrighteousness is in him; Not that they are perfect, (though Christ was so, being truth and righteousness it self) but that being true, he deals righteously, in not having any fraud in his doctrine.

Christ having vindicate his doctrine, proceeds now to vindicate his practice, in healing the impotent man, Chap. 5. which had so long stuck in their minds as an odious practice. This he doth upon two grounds, whereof the first (in this ver. ) is by way of retortion upon themselves, that they should seek to slay him for a supposed breach of the Law, when yet none of themselves, to whom the Law was given by Moses did keep it. For clearing this reason, 1. We must remember, that Christ hath already justified this deed ( Chap. 5.) upon convincing grounds, and therefore now he useth only such defences as might pinch them a little nearer. 2. As this comparison of his deed with their transgressions, doth no ways argue that he was guilty, as they were; So neither is it Christ's scope to teach men, to think their own faults the less, that others are guilty also. 3. Nor is it Christ's scope, that men should repine because they are reproved by others that are guilty; nor yet that men's own guilt should altogether close their mouths from reproving of others; for neither was he guilty, nor is he teaching men how to defend themselves in ill courses. But Christ is reasoning here, not so much to the matter, as to the persons of these that persecuted him; and showeth, that they were not meet challengers of him, who were so gross violators of the Law in their own practice; and that, however they pretended great zeal to the Sabbath in persecuting him; yet, their own carriage testified how little they respected the Law, being guilty of horrid transgressions, and many of them making the Law void by their traditions. Doctrine. 1. Faithful Ministers ought not only to be able to hold forth sound doctrine, and to give a reason of it, but also to stop their mouths who, by unjust aspersions cast upon their persons, labor to frustrate and make void their ministry; Therefore Christ having defended his doctrine, doth now vindicate his practice. 2. As Christ knoweth the secret intentions of his enemies; so he is always ready to remove all scruples against him, and to clear that he is unjustly hated and persecuted; for, he knew their present intentions (of which verse 25.) though the people were ignorant of it, verse 20. and puts them to it, why go ye about to kill me. 3. As the Law of God doth oblige men to obedience, by reason of his authority who enjoineth it; So it adds to the obligation, when a people consider how eminently God hath been seen in enjoining of it, and what privileges they enjoy by having of it; Therefore, when he is about to urge their obligation to obedience from the Law, he presseth them to consider, Did not Moses (whom not only ye honor, but who was trench-man, and conversed familiarly with God, when he appeared in glory upon the mount) give you the Law? and not to other Nations, Psal. 147.19. He speaks to them who were successors to these who received it, as if they had been then present. 4. Albeit the Law hold forth, and oblige men to duty, yet not only are there some who grossly transgress against it, but there are none who can make it appear that they keep it perfectly; for, saith he, yet none of you keepeth the Law, and not some only. And albeit there were many better then they, who sincerely endeavored to observe it, yet even these did not attain to perfection. 5. Albeit men may, and should, in their stations, reprove and censure others who are guilty, even though themselves be compassed with infitmities and failings, yet not only it is sad when gross transgressors of the Law have power in their hands, which they employ against the innocent, as if they were guilty, (as here they did with Christ.) But it concerns everyone who hath a calling to reprove and censure. 1. To labor, so far as may be, to be blameless themselves, otherwise they do undergo much shame, and do frustrate the end of their dealing with others, Matth. 23.4. 2. To be more taken up with their own failings, then with the failings of others, Mat. 7.3, 4, 5. And, upon this, 3. To deal compassionately with others in their failings, as being conscious to themselves of their own infirmities. All this is imported in Christ's challenge of them (as it is before explained (that they should deal so violently with him for a supposed breach of the Law, when yet they were little affected with their own real miscarriages, Doctrine 6. The Lord reckons it to be but hypocrisy and fury, when men pretend zeal for God against others, and in some matters and failings; and yet do allow themselves in as bad or worse courses, for, so much also doth Christ's reasoning import, that however they pretended it was zeal for the Law and Sabbath made them so hot in pursuing him; yet if it had been so, they would have made more conscience of it in their own practice, And indeed, many may pretend the honor of God in somewhat they do, who, when their other works are seen, do give their profession the lie.

Christ is interrupted in his Apology by the multitude, who being ignorant of the Rulers plots (which others knew better, verse 25.) and seeing him get liberty to preach, and none molesting him, they cry out that he was mad and possessed, that should apprehend any such thing. Whence learn, 1. Albeit persecutors have many on their side, to be enemies to Christ; yet they are but few of them who are made privy to their plots and cruel projects; As here we see the people, or multitude, ignorant of all this, who goeth about to kill thee? Many who are on persecutors side, are to be pitied, and not to be suspected as accessory to all the machinations of their leaders. 2. It is great want of charity, when men do not only tax a particular fact, which they suppose to be wrong; but do also reflect upon the person who doth it, and pass hard censures upon the principles from which it floweth, for, albeit his apprehension had been false (as it was not, and men are bound to trust Christ's verdict rather then their own sense and reason) yet it was hard measure because of this to assert, thou hast a devil. This was a very frequent designation among them of one that was distracted, and er • ed dangerously; for, whereas they could acknowledge God's fatherly hand in moderate chastisements, they looked upon gro • er distempers, as an evidence that a man was delivered over to the Executioners hand. Which however it be not still true, and is very sad when it is true; Yet a Saint may be exercised with a messenger of Satan, 2 Cor. 12.7. and yet be in his Fathers hand still. Only it is to be marked, that they are affected with what they think to be a visible possession, who yet were little troubled with a spiritual possession, under which many of them were kept in bondage. 3. It is the lot of Christ and his followers, to lie buried under the most horrid of calumnies, even to be looked on as acted, guided and directed by an evil spirit; And Christ himself submitted to this, that he might sanctify such a lot to his followers; as here we see, and frequently elsewhere in the Evangelists

Christ passeth over this calumny without a reply, and goeth on with his discourse; Wherein he cleareth the multitude, what the quarrel was the Jews had against him, and subjoineth a second reason for vindication thereof, taken from a parallel act approven by themselves, The sum is, That however they marvelled at his deed, yet they had like practices among themselves justified by the Law. For Moses did give them a Law, received from the fathers, that Circumcision should be administered on the eighth day, and they did circumcise on the Sabbath day, if it fell to be the eighth, without any scruple or violation of the Law; yea, in obedience to the Law. And therefore they had no cause to be angry at him because he had healed a man both in soul and body on the Sabbath, The parallel here is not so much betwixt the person of Christ and Moses, as betwixt the Ordinance enjoined by Moses, and practiced by them, and Christ's deed. For clearing whereof, Consider, 1. The equality, or parallel, consists in this, that, as Circumcision was a work of piety, as being a Sacrament and Seal of the Covenant; So also it was a work of necessity, in respect of the precept, that the Law of Moses might not be broken. And on the same grounds was Christ's work to be justified, being a work of piety, to heal a man's soul, and a work of charity and necessity, to help a man who had been so long in distress. We need not to insist to inquire, why the Lord would have Circumcision precisely on the eighth day; whether, because he would have the seventh day (which Physicians account a critical day) over, before this painful Sacrament were administered, but would have it delayed no longer; or, upon some other typical reason. It sufficeth us, that God's will is a sufficient reason for his command. 2. There may also some disparity be found betwixt these two, which pleads yet more strongly for Christ's practice, As, 1. In administering of Circumcision, there was more pains and labor on the Sabbath, then in what he did, having with a word made the man whole. 2. Circumcision, though an Ordinance of God, yet was painful, and for awhile hurtful to the body; He, on the contrary, healed him who had been long pained. 3. Albeit Circumcision was a work of piety, because it was a Seal of the righteousness which is by saith; yet many who received it, did not get their hearts circumcised; And therefore his deed was much more a work of piety, having not only healed the man's body, but his soul also; for, so the parallel runs, and so these words are to be understood. I have made a man every whit whole, or, the whole man whole, and so appears in part from his adhering to Christ's directions, when they are quarreled, chap. 5.10, 11. Doctrine 1. Christ's followers ought to be deaf men to reproaches, and to carry themselves modestly, when they meet with personal injuries and affronts; As here Christ by his practice doth teach, who never so much as owned their bitter reflection, verse 20. 2. Men who are most wicked and lewd, may yet so far delude themselves, or seek to deceive others, as they cannot look upon some supposed ills but with wonder and astonishment; for, these vile men did all marvel at this work of Christ, pretending to detest it as an horrid profanation, When yet they were nothing affected with their own gross abuses and violation of the Law. 3. It is great injustice, and want of charity, to stumble at one failing of a man (suppose it be real) who makes not an habit of it, but otherwise is blameless; Therefore, saith he, I have done one work, and ye all marvel, wherein he not only opposeth his own work to their frequent circumcising on the Sabbath, but showeth that it was a great testimony of his innocence, that they could object but that one work to him, and that it was great injustice to tax him so hardly (though it had not been right,) seeing he had no custom of such transgressions. 4. The Lord, in his deep wisdom, hath so contrived his Law, that albeit divers precepts concurring at one time, may seem to cross one another; yet no man that is not under the power of an erring conscience, (who, whatever way he turn him, doth either sin 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 Christ's arguing teach; His instance of Circumcision without profanation of the Sabbath, and his arguing from thence to justify his own practice, showeth, 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 sin 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 showing that God required mercy, and not sacrifice. Doctrino 5. Albeit it be the will of God, that his people do sanctify the Sabbath, by ceasing from their ordinary employments, yet several works may be done thereupon, without violation thereof; for, Christ's instancing of Circumcision on the Sabbath, without breaking of the Law of Moses, and of his own fact, showeth, 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 man's soul, and the Priests were blameless 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 easy, 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 days journey to go to their solemn meetings and worship, and the pains that men take in needful apparelling and refreshing of their bodies, and going to the public places of worship are no violation of the Sabbath, if they be done with a Sabbath days 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 only in the intention of the worker, but such as in their own nature are necessarily required for performance of mercy 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 only 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 corns upon the Sabbath, because he fears it may rain the next day, or a stood may come and carry it away, but a man may recover and preserve his corns 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 neighbors, which yet is no fault, and will allow that in themselves, which they condemn in others; for, so doth Christ's 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 spleen; Therefore, albeit they made a noise about the man's carrying of his bed on the Sabbath, Chaper 5. 10. yet he tells them the true cause is, I have made a man every whit whole on the Sabbath day, and • o am glorified. 8. Christ's pleading for this, as a work of piety, as the parallel beareth, and hath been shown in the Exposition, doth import that Christ did heal this man's 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 completely 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 only 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 Christ's way when persons were brought to him with outward troubles, to cure their souls before they came away. It saith much to the incurablenesse of men's spiritual condition, when they are afflicted, and make some fashion of coming to Christ with it; yea, and are delivered, and yet continue unrenewed. Doctrine 9. His pleading this as a work of charity and necessity, teacheth, That mercy and compassion in Christ will omit no occasion of showing itself comfortable to the miserable, and them that are in necessity; for, he will not intermit to help them when he seeth them, even albeit it be the Sabbath. And this will yet further appear, if we consider that one might object, that there was no such necessity, but the man who had endured that infirmity thirty eight years, might endure it yet one day; whereas Circumcision in respect of the command, could not be omitted. But the answer is easy, that not only the duty of charity requireth that the miserable be presently helped; but, however the man might have endured it, yet Christ's love and pity laid on the necessity, and could not forbear. And albeit the man might be hardened in his trouble, by reason of long continuance; yet Christ's pity is as tender towards him as if it had been the first day; yea, so much the more, as he had endured it so long, albeit in deep wisdom he reserved the cure for his own hand. This may help to correct the jealous thoughts of God's people, who complain that they are forgotten under their long continued trials. 10. In declaring that Moses gave them Circumcision, Christ adds a correction, not because it is of Moses, but of the Fathers, (as indeed it was given to Abraham long before, Gen. 17.10.) Whereby, 1. He would put them in mind that there was a covenant and promise made, and seals annexed to it, long before the giving of the law by Moses, that so they might gather, that the law, which came after, could not make the promise void, as it is argued, Gal. 3.17. 2. Because they doated so much upon Moses, ye • , and eyed him more then God, in the ordinances they receiveed by his Ministry; Therefore Christ puts him in his own room, and showeth, that precious Ordinances were given to others as well as to him. It teacheth, That when eminent instruments are too much doated on, and idolized by men, it provokes the Lord to debase them, and to let it be seen that they are but his instruments; As here he doth with Moses.

Unto this argument Christ subjoines an inference or conclusion, that it was their duty to judge righteously of his work, and not to be led by appearances, such as, looking on the one part, to Moses his authority, and on the other, to his baseness, and so to condemn him; but should compare the one fact with the other, and see how they aggreed, and rather see a divine power shining in his works, setting forth his glory, and justifying them, then stumble at his works, by judging him, according to outward appearance, to be a mere man. Doctrine 1. Christ and the friends of truth desire nothing but righteous judgment, and will not be afraid to go to the bar with their enemies, if they can get justice and equity; for, he desires that they judge righteous judgment. He had already examined his own way, and found it to be right, and therefore feared no trial, and so should his people sit upon their own assize. 2. Men are ofttimes so blinded with visible appearances and maskes, with passions, interests, and prejudices; that they see not through causes as they are in truth, but do judge of them according as they are represented in a false mirror, either judging of a cause as it is masked with pretences, or loaden with prejudices, or according as they esteem of the person that owns it; Therefore it is requisite they be warned, that they judge not according to the appearance, or, according to external appearance or the outward view they take of persons. 3. Whosoever do condemn what is right, because of their prejudice against persons, or out of respect to persons, do justify what is wrong; and who so do rashlie judge of things, without considering all circumstances, do deal unrighteously before God; for, so much is here condemned by Christ, judge not according to the appearance, but judge righteous judgment. See Deut. 1.16, 17.

Christ having thus debated with the Jews and multitude, about his doctrine and practice, he (in the second place) is assaulted by the inhabitants of Jerusalem, who knew the Rulers plots better then others. And, 1. They cry out upon their Rulers, wondering what is become of their zeal and forwardness, who were seeking him to kill him, and yet now when he preaches so boldly, they meddle not with him. 2. They allege, in derision, that the Rulers were so moderate, possibly, because they believed him to be the Messiah; But as for them, they think they have strong reasons wherefore they could not join with them in that opinion. For they know whence this man is, whereas no man will know whence the Messiah is when he cometh. As for the first part of their reason it cometh more fitly to be considered in Christ's answer: But in the second part, they assert a manifest untruth; for, albeit Christ, in respect of his Godhead, was prefigured by Melchizedek, who in that state is brought in Scripture, without father and mother, without descent, having neither beginning of days, nor end of life. Heb. 7.3. and it is said of Christ, in that respect, who shall declare his generation? Isa. 53.8. Yet it is as clear that in respect of his humanity, the Scripture clearly points out, what tribe he should come of, his descent, family and linage, and the place of his birth. Doctrine, 1. When wicked men are put to silence in debates, yet will they not be gained, but this will irritate their corruptions to start new questions about truth, and new prejudices against the maintainers thereof; for, their not replying to his reasonings, makes it clear they were convinced; and yet this availeth not, but they are irritate and imbittered that the Pharisees are not more violent, and they run to new debates. 2. Ordinarily they who enjoy most advantages in a visible Church, do in a declining time prove worst of any; for, they of Jerusalem, the chief City, and the place of solemn public worship for all the Nation, are more upon the persecutors plots, and more enraged, then any. 3. God can preserve his own, in the faithful discharge of their duty, in ill times, in an admirable way, so that even their enemies themselves may wonder at it; for, say they, Is not this he whom they seek to kill? and yet he speaketh boldly and they say nothing to him; They wonder that, considering his boldness and the Rulers resolutions, he was not dispatched, seeing they might easily do it when he cast himself among their hands. But hereby they do also hold out, (though they considered it not) that there was an admirable providence of God about him, restraining them till his hour came. And indeed, it is no less then a wonder, to see God's people carried through, amidst the many secret and cruel plots of men, Psal. 124.1. And it would be admired yet more by Saints, if they were privy to all the sore hearts enemies have for their miscarried designs. 4. It will never be men's honesty and courage in an evil time, that will hasten trouble upon them, before God see it meet to try them; But their fainting doth rather provoke God to send upon them what they fear, and would decline; for, of this Christ's experience is an ample proof; He was in the midst of enraged persecutors, he spake boldly, and yet say they, lo, they say nothing to him, they give him not so much as an ill word for his pains. 5. Wicked Rulers and persecutors, when they are worst, will never want instigatours to encourage them in it, yea, and to carp at them that they are not violent enough; for, such did these of Jerusalem prove to the Pharisees. 6. Free preaching is that which the world cannot endure, nor hear, without being enraged; for, that he speaketh boldly, is their eye-sore. 7. A visible Church may grow so corrupt, that it will be accounted the greatest crime and reproach that may be, to receive or profess the most necessary and fundamental truths; for, they account it a great indignity in Jerusalem, to know indeed that this is the very Christ. They have reason to acknowledge God's mercy who live in times wherein it is their glory, and not their reproach, to avow this. And the godly, even in a visible Church, should be looking that their trial may come to that height in declining times. 8. Such as are in power, and do not rule for God, are justly contemptible, and slaves, in a sort, to them who follow them in wickedness; for, the Rulers must take a taunt, from their persecuting associates and followers. 9. It is undeniably gross and abominable wickedness for men to profess they know and acknowledge Christ, and yet to persecute him and his truth; for, so much do these men grant, that if the Rulers knew he were the Christ, it was sufficient to turn them from their resolutions of killing him. 10. It is commendable that men, in matters of Religion, do not pin their faith upon the sleeve of any, how eminent soever they be, and though they were never so much esteemed by themselves; But that they have a reason of their hope in themselves; for, albeit these men erred dangerously in the particular, yet their principle is good in the general, that though the Rulers should believe him to be the Christ; yet they could not go along with them, so long as they thought they had reason to the contrary. 11. Error is very dangerous and ensnaring; And albeit many may seem to be led away by others into error, yet experience will readily prove, that error doth so bewitch them, as the temptation that drew them on, will not bring them off again; for, albeit they were drawn on, chiefly, by their leaders example, to oppose Christ, yet they profess that though their Rulers would come off yet they will not 12. Erroneous persons, and despisers of Christ, are much fostered in their way, by their conceit of their own knowledge, and even by a pretence that they know and respect Christ, more then any beside. Therefore, they make great boast of their knowledge, and particularly, of the Messiah whom they expected, and yet they are opposing him when he appeareth. 13. The not comparing of Scripture with Scripture, but taking any single sentence that seems to plead for what, we would be at, is a very great nursery and cause of error; for, such is their reasoning here, they catch at one thing speaking of the Messiahs Divinity, and take no notice of other places with which that should have been compared. 14. The right way to read the Scriptures concerning Christ, is, to take up both these Scriptures which speak of his humanity and voluntary humiliation, and these which point out his Divinity and glory, and see them all accomplished in him; Yet distinctly, so as we are not to expect that to be verified of his manhood which is proper to his Godhead: Nor yet that his Godhead in it self suffered any change by the personal union; for, herein also they failed in their reasoning, urging that what was said of the Messiahs Godhead should be verified of him according to his human nature. 15. It any think it strange how these understanding men should so far mistake, seeing nothing was more clear and frequent in Scripture, then whence the Messiah is, as man, and that in respect of all circumstances, his mother, place and time of his birth, parentage, &c. They would consider, that (beside what may be spoken to afterward, of their sinning against light,) this people were so taken up with, and fostered by their traditions, in a dream of Christ's outward glory & pomp, that they could not heed nor understand anything concerning his humiliation, how clearly so ever it was revealed. And of this we have a clear instance in the disciples themselves, who being taken up with the same dream, could not understand Christ, when he spake most clearly of his sufferings, Mark 9.31, 32. Luke 9.44, 45. and 18.31, 32, 33, 34. And it teacheth, how dangerous a frenzy vain imaginations and delusions are, which will so possess men's minds, that clearest sun beams of truth will not be discerned by them, unless God in mercy recover them out of the snare of the Devil.

Christ being grieved at this impudent cavil, doth reply unto it with much boldness and zeal. And, 1. He declareth that however they knew him, and whence he came, yet their carriage proved that they knew not the Father that sent him. 2. He subjoins that he was comforted in this, that what ever they thought of him; yet he knew that he was sent from the Father, who is true; And, however they knew not the Father, yet he knew him, as being from him, and sent by him into the world. For clearing this a little, consider, 1. The great difficulty here is, how to understand these words, ye both know me, and whence I am, being compared with what follows, that they knew not the Father; for, they are taken up diversely, As, 1. By way of Irony and holy derision, as if Christ had said; Ye think ye know me well enough, but ye know me not at all as ye should, since ye know not the Father who sent me, and that I am come from him. And this indeed holds true in general, That conceit is a great prop unto mistakes and errors, and an hindrance unto closing with Christ; That men's not closing with Christ by faith, doth flow from ignorance of the Father; And, That conceit of knowledge is very hateful to Christ, seeing he doth, in an holy manner, mock it. 2. The words may be taken as declaring them to know Christ, and yet to be ignorant of him, but in diverse respects; They knew him, and whence he was, as man, (though even in that they erred, if they supposed him to be the Carpenters Son;) Yet they knew not the Father, nor him, as God, proceeding from the Father, and sent by him. And indeed, They have need to be quick sighted, who know Christ as he is in truth, and they who do know much, will perceive, when they get opened eyes, that they are ignorant of far more of him. These interpretations have indeed these truths in them, and do aggree well with the temper of the body of the Jews, who were very ignorant. But Christ, zeal and indignation in this discourse, (testified by crying ) with the consideration of these he speaks unto, may lead us to look yet more narrowly into the words, Therefore (3) when we consider, that Christ is not now dealing with the multitude, but with the companions of the Rulers, who knew all their plots, ver. 25. with these who even now had been convinced in the matter of Christ's healing the man on the Sabbath, and had therefore in great rage, started this new quarrel; and with these who would have taken him, though they had no warrant from the Rulers, ver. 30. When, I say, we consider these things, the words may run very well thus; That Christ chargeth upon them that they knew him well enough, and yet against their light, would not acknowledge him, but delighted to c • vil. And this is not strange, for it was the great sin of the Rulers, that they sinned against their light in opposing of Christ, and so might also their associates. See Joh. 3.2. Matth. 22.16. The only difficulty against this interpretation, is, that it seems not to agree with what is afterward said, that they knew not him that sent him. But so is also said of the Rulers who sinned against their light, that they knew not the Father nor Christ, Joh. 18.2, 3. because, however they knew as much as to make them guilty of sinning against light, yet they knew him not savingly, and their carnal conceptions concerning the Messiah, made them maliciously reject all the convincing arguments that this was he, since they saw no satisfaction to their desires in him. Consider. 2. As for these proofs of Christ's knowing the Father, ver. 29. the last of them is clear of it self, that Christ being sent Ambassador from the Father, behooved to know him who sent him, and to have ample instructions, and knowledge of his mind. As for the other proof, I am from him, however it may be taken generally, that he came from the Father, and not only so (for, one may come from another, and yet know little of him or his mind either) but came clothed with a commission and furnished with instructions, as his sending imports; or, it may point out, that he did voluntarily come, as well as the Father sent him: Yet it seemeth clearer, to understand it of his eternal generation, and being from the Father as God, and so it points out an higher proof of his knowing the Father, beside his being an Ambassador. Doctrine, 1. Such is the perversitie of men, in opposing Christ and the Gospel, that it is hard for them who have any zeal of God to get it endured; So much did Christ testify by his vehemency in speaking to these, he cried in the Temple as he taught. 2. The violent, malicious, and effronted opposition of men should not blunt nor dash zeal, but rather set an edge upon it, in all these who would approve themselves to have antipathy against sin; Therefore, Christ cries as he taught. To be calm so long as our particular is not touched, however God be dishonored, is stupidity and not meekness, and an evidence of the want of the zeal of God. 3. Among other trials and exercises that Christ and his followers do meet within the world, from the ignorance of men and their infirmities, this is one of the chief, that they will have to do with men, who directly against their light do oppose him and his truth; for, such did Christ meet with here. And it may warn men, to take heed how they sleight and go over their light in ordinary walking, lest, in process of time, they maliciously contradict their light. And to beware of engaging against truth, lest they be lest to themselves, to run to hell before they stop. 4. Men's opposing of truth, and Christ, against their light, is not only a sad trial to the zealous, but an horrid iniquity in it self, and will be a witness for the friends of truth in the bosom of opposers; Therefore Christ not only cries against this, but bears their knowledge upon them, as a witness for him, and an aggravation of their sin; ye both know me, and ye know whence I am. 5. Whatever light malicious opposers of Christ have, which will aggreage their own guilt; yet their opposition proves that they have no saving knowledge of God nor of him; Therefore saith Christ to them, him that sent me ye know not. Whatever light and knowledge of God men have, yet they know nothing indeed and savingly, but what their heart submits unto and embraces, and what the Son reveals of him. Matth. 11.27. and what tends to eternal life, Job. 17.3. 6. Such as are approven of God, ought not to be shaken by the misconstructions, and malicious oppositions and cavillations of men, Therefore doth Christ set forth his own grounds of comfort and assurance, to testify that he would not be moved by all their opposition, nor needed a testimony from them. 7. Albeit the gaining and conversion of one soul be of more worth then a whole world; Yet it is one good end of a Ministry, to convince malicious men, and not leave them without a witness; Therefore also doth Christ assert his calling and commission before these malicious men, that they might know there was not only a Prophet, but the Messiah among them. See Ezek. 2.5. 8. It is a sweet encouragement under trial, when men know they have a calling from God to what they are opposed in, and that they do not undertake it of themselves; for, when Christ saith, I am not come of myself &c. It not only imports, that he was indeed sent by the Father, but holds out his ground of encouragement from his calling. And if men knew what it were to bear the burden and consequents of any course they undertake, it would make them afraid to run without a call. 9. Such as would • eap comfort by any call from God, should study much his fidelity and truth, and that whoever despise them, yet he will not misregard them, who employeth them; Therefore doth Christ subjoine, he that sent me is true, to wit, in his promises and covenant made with him the Mediator when he sent him into the world, and therefore will accordingly own him in his going through his state of humiliation. And this also is of general use and comfort to all who are called of God, 1 Thes. 5.24. And as men would not quit the comfort and clearness of their calling, so they would take heed that Atheism do not brangle the truth of these promises made to them, in following that calling. 10. Such as would savingly know Christ, especially in his state of humiliation, and would not maliciously oppose and contradict any light they have, they should labor to know the Father that sent him, that so they may see better what Christ is, and what the hazard is of rejecting him; for, so much also is insinuate in this challenge, he that sent me is true, whom ye know not. Had they seen the Father more in Christ, they had not maliciously stumbled at his baseness, nor durst they have hazarded to oppose him 11. Men who would cleave to and be encouraged in God, in times of opposition, should not take up truths concerning him by guess, but should be certain of them by sai • h; Therefore, doth Christ assert, I know him. 12. Whoever be ignorant of God, yet Christ knoweth him and his will perfectly, and is sufficiently able to reveal him to others, who desire to learn at him; for, saith he; But I know him. 13. Christ's perfect knowledge of the Father appeareth from his eternal Godhead, that he is from the Father, and the same in essence with him, and so communicates with him in his eternal knowledge of himself, and in his counsels; and, from his commission from the Father, which imports that he came with full instructions from him; for, these are he • e given as reasons of his knowledge, for I am from him, and he hath sent me. And this not only serves to put us out of all doubt, that Christ doth reveal the Father infallibly; But being held out as the ground of that challenge, and as that which supported him under their malicious opposition, It teacheth men, that however they cannot attain to this measure of clear and near knowledge; yet if they would be born out in times of opposition, they must study to know God and his truth, by that measure of communion with him, which he allow's upon sinful men.

Before John proceed to the third effect that followed on this first appearing of Christ, in the middayes of the feast; he inserts two consequents that followed on the former debate. The first is, that these enraged men, being galled with Christ's former discourse, would have taken him by violence, but providence did restrain them, because his time to suffer was not yet come, Whence learn, 1. The more that malicious men are dealt with and convinced, the further will they be from any good, and the more exasperat. As here we see in these men, who raged before and now are quite mad in their fury. 2. Violence and persecution against the persons of faithful teachers, is an evidence of men that maliciously oppose truth, and the lot which is to be expected from such; for, they (whom Christ asserts to have sinned against their light, verse • 8, 29) sought to take him, that they might kill him, or deliver him up to their Rulers. 3. It is the prerogative of God, that to him belong the issues from death, and that he can preserve his servants in the midst of their enemies, even when they are in the height of their rage; for, but no man laid bands on him. 4. God needs no means to preserve his servants, but can secure them as well by an invisible hand of providence, as if they had all vi •• ble helps in the world; for, so did he give proof to his Son here. 5. Many a good turn are men made to do, and to omit many evil, for which they will never be rewarded as service; As being not done or omitted from any principle of grace, but from an hand of p • ovidence restraining them; Therefore, it is marked that no man laid hands on him, not from any remorse or honesty in them, but from God's providence about Christ, because his hour was not yet come. 6. Albeit Christ's followers may expect, that at last the Lord, for wise reasons, will not let the malice of men cease, till they be brought to suffering; Yet the time thereof is in God's hand, and not in the power of bloody men; And they may boldly go on in their lawful calling, believing that enemies will not anticipat his time; 〈◊〉 this reason of not taking him, because his hour was not yet come, imports; that he was indeed to suffer; that God had the timing of that in his own hand; and that till his time came, all their malice could not avail.

The second consequent of the former debate, (which also is a transition and introduction to the third general effect of his public preaching) is, that however the great ones were ang • ed, yet many of the common people did believe on him, as concluding that whoever expected another Messiah, yet they were sure there would none come who could work greater miracle, then he had done; And so it was folly to expect another. John doth not declare what these miracles in particular were, that affected them, only it seemeth they were not present miracles, but these he had done in former times: Therefore they say he hath done them. And as for this ground of their faith, that he wrought singular miracles albeit the scope and end of his miracles was to confirm his doctrine, and that he was the Messiah, and if thereby they were led not only to acknowledge him, but to reap benefit by his word and offices, they were certainly in the right way. But if they were only led and affected with his miracles, and rested there; it was very defective; and though the power and glory of Christ, shining in his works, did effect them, yet wanting a root, it could not but soon fade; As many may think they have attained to some perfection, when yet they are indeed but to begin. They who are pricked in their hearts, are yet commanded to begin repentance, Acts 2.37, 38. Yet it is to be observed, that this and the like changes are called believing on him; partly, because they were good in themselves, and a beginning of good, and to show, that Christ would not have good beginnings despised by the godly, when they find them in themselves; even albeit hypocrites may have them, who yet fall back again; for their fault was not that they had these, but that they had not more, and made not progress: And partly, to show, that Christ himself is a very large commender and esteemer of grace, who will give such fair titles to small beginnings. But leaving to determine what the change wrought on them was, we may from the verse, Learn, 1. Christ, when he pleaseth, can make his work to prosper, even in the midst of his enemies; and when they are maliciously opposing, and using their utmost endeavor against him, he can pluck some, yea many, out of their hand; for, even at this time, many believed on him. 2. Albeit grace be ensured to no sort of people more then another; yet it is ordinarily the meaner sort with whom it prevails most; for, they are of the people, or, multitude, who believed, when the Rulers and their followers in Jerusalem are persecuting. Men who live at ease and in pleasure, ordinarily see little need of anything beside; they see no need of prayer or dependence on God, having all things at hand; yea, it is a wonder if they be not persecutors. 3. Let men expect what they will, beside Christ, for happiness; yet he is singular, and none can expect a better then he: So much do they acknowledge, that let men dream what they will of another Messiah, yet when Christ cometh, will he do moe miracles then these which this man hath done? He will indeed be found the chief of ten thousand. 4. Albeit Christ's servants may take much pains, whereof they see no present effects; yet God may bless these same labors with success afterward; for, the miracles which Christ hath done before, do now take effect with some.

Followeth the third thing that followed on his public appearing in the mid-days of the feast, wherein is recorded the violence of the Pharisees and Rulers, ver. 32. and Christ's Sermon upon occasion of that, ver. 33, 34. with the Jews ca • ping at his expressions, ver 35, 36. In this ver. is related, that the mutterings of the people, in favor of Christ, coming to the Pharisees ears, they, with the chief Priests send some officers to apprehend him. Albeit there was by right but one high Priest at once, yet here are mentioned moe chief Priests, belike they were the heads of these twenty four courses, or orders of Priests, of which we read, 1 Chron. 24. or the high Priest and his deputy, who acted many things under him, and did officiate for him, when he was legally unclean. Doctrine, 1. Some may attain to a measure of respect to Christ, who yet have not attained to a competency of courage, to avow it publicly in times of hazard; for, the people did but murmur such things concerning him. 2. Even in societies where many countenance the Gospel, and where they carry themselves most cautiously, there may still some be found who are but spies and observers in behalf of persecutors; for, here where many believed, and did but murmur these things, the matter is brought to the Pharisees ears, who were the most strict sect, and most rigide against Christ. 3. Christ's rising glory, and his success in the Gospel, will enrage enemies, and draw on trouble; for, they who were taxed of slackness before, ver. 25, 26. when they hear of his success, and that men begin to commend him, they could bear it no longer; though indeed they came too late to quench that fire, seeing trouble will never separate Christ and them that truly believe. It is true, indeed, that God will sometime give a flourishing Church, some breathings of tranquility, Act. 9.31, and will send persecution to rouse up his people from security; But ordinarily, it is little apparent success of the Gospel, and little prejudice done to Satan's kingdom, that makes him and his instruments quiet. 4. Bloody and violent persecution is the last refuge of hypocrites, and that which may be expected from them, when they are vexed; for, they use no other arguments, but sent officers to take him, that they might bring him before their Judicatory, whereof yet they retained some name and shadow. When Satan and his instruments come to this, it is an evidence that they are indeed vexed, and at their last gasp. 5. Christ is the great Butt of persecutors malice; who as he let his followers get few or no blasts while he was in the world; So he stands still on the head of them who sight under his banner, and will reckon with persecutors, as they who would pour out all the hatred they let out on his people, on him only, if he were within their reach; for, here we see their disposition, who sent to take him only, not troubling the Professors;

Followeth Christ's Sermon on this occasion, spoken in audience of all the people, as appeareth, ver. 35. and of the officers also, as may be gathered from, ver. 46. The sum of it is; That however they thought him a thorn in their side, and that they would never be well till he were gone; Yet he would continue the time appointed him, and then he would return to the Father. But they needed not be so earnest, for they would want him but too soon, and should not find him, though they would gladly have him. So that this doctrine contains not only a consolation which Christ takes unto himself, that he would be preserved from their fury till his hour was come, and then would return unto his Father, where he would be without their reach: But a threatening also against the persecutors. For albeit the same be also said to his disciples, Chap. 13. 33. yet in different senses; for though the outward separation was the same, yet his heart was diversely affected toward them; The separation of the one was but for a time, and in part only; but the others, perpetual, and total, as is to be cleared in its own place. Here the meaning is, that they would want him but too soon, and he being gone, in their ensuing calamities, they should miss their promised Messiah, but find none, since they sought another then him. And though they would be glad of him, yet they should not be able to find or come to him in heaven, seeing they understood not spiritual seeking, and wanted faith, whereby to obtain access. Doctrine 1. It beseemeth Christ's followers, not to be moved with dangers, but rather to be affected with pity toward persecutors, and to warn them of their danger; for, so doth Christ here; He is not daunted with the coming of these officers, but preaches out his own encouragements, and their hazard to them. See Acts 20.23, 24. Jer. 26.14, 15. 2. It is but folly for persecutors to think to gain their point by violence, or to put away Christ and his truth, for they will not be rid of him till he have done his work, but so long as he pleaseth, he will stay, and vex them more who are already angry enough; Therefore, saith he, notwithstanding their great hast, yet awhile am I with you. See Luke 13.31, 32, 33. 3. Men have little cause to be weary of Christ, nor need they seek to put him away by violence and persecution, for their contempt and malice against him, and their not making use of him, will cause him to go away but too soon; Therefore, saith he to them, it is but yet a little while I am with you, being now near the end of his Ministry, and so he tells them they would have him but too short while. 4, When persecutors are doing their utmost, yet it is but a little while that Christ and his followers will be troubled with them, for death will put an end to the worst of it; So much also is imported in this, yet a little while I am with you, and then I go, &c. 5. While Christ expresseth his violent death and sufferings in these terms, I go, &c. he not only imports that he voluntarily underwent that death, otherwise none of them had power over his life, John 10.18. But also teacheth his followers not to be strangers unto death, nor to look even upon a violent death for truth, in these colors wherein sense would present it, but to be so familiar with death, and dwelling on thoughts of mortality that they may willingly close with it, when they get a call, and say, I go. 6. It may sweeten the godly's thoughts of death, even a violent one, to consider, that h • re they are strangers, then they go home; here they are unknown and persecuted, there they will be owned and respected by God; for, so doth our forerunner cast us the copy, I go unto him that sent me, where I will be at home with my Father. See 2 Cor. 5.1, 2.3, 4 6. Phil. 1.23. 7. Albeit it be sufficient matter of comfort to the godly, that God can, and when he pleaseth, will preserve them in the midst of dangers; yet it adds to their comfort, that the day cometh, wherein they will be visibly above the reach of all their enemies, and be made to triumph over them; for, so much also is held out here in Christ's encouragement, that when he is gone, he would be above their fury, and they should not reach him, though they would. See 1 Cor. 15.54, 55. 8. Greatest despisers of Christ may be made to miss and desire him, when he is gone; for, saith he, ye shall seek me. Not only shall many of them desire to have him to persecute, but to no purpose (as is said before;) but in the ensuing calamities, they would earnestly long for, and desire their Messiah, to be a comfort unto them. 9. There are many who may earnestly seek after Christ, who yet, in God's judgment, shall never find him; for, ye shall seek me, and shall not find me. See Amos 5.11, 12. For not only was their desire too late, now when he is gone, (and seldom is such a desire sincere) But. 1. They failed in seeking their Messiah in general, continuing to despise him, and persecute him in his members; and so many pretend to love piety, when it is spoken of in a general notion, and yet do persecute it, when they see particular effects of it in any. 2. They failed in desiring a Messiah bodily present with them, when now he is gone to heaven. And herein they reap the just fruit of their despising him, when they had him among them, and of their carnal dispositions, that could not ascend by faith to him, if they had acknowledged him to be the Messiah. 3. They failed in their end in desiring the Messiah, not that he might expiate their sin and being in everlasting righteousness, but only that he might deliver them from trouble, and make them prosper under him in the world. And therefore it is just, that such seekers come no speed, how earnest however they seem to be. Doctrine 10. Such as desire not Christ's company, where they are, in this life, are justly secluded from coming to be where he is; for, therefore saith he to these who would persecute him from among them; where I am, thither ye cannot come. Not only shall they be denied access in their seeking, but shall be secluded forever from his, and his people's blessed society.

This sad and grave doctrine gets but bad entertainment among these wicked hearers; who instead of making use of this sad message and admonition, do carp at his expressions, wondering what he meant by them, or if his meaning was to leave them and go to the Jews dispersed among the Gentiles; For otherwise they could make no sense of them. It seems they carp thus, not out of ignorance, for they might easily have understood what he spake so plainly, verse 33. of going to him that sent him: But they evidence their perversity and malice, in that they never trouble themselves to keep him, nor propound anything to him for information, but do only agitate the matter captiously among themselves. Doctrine 1. Such is the perversity of malicious men, that they will not only not regard admonitions and threatenings, but will openly scorn them and willfully mistake, and force obscurity upon the doctrine of faithful Teachers, that they may deride them; for, so did they here with Christ and his doctrine. 2. Men do bewray their own corrupt dispositions, pretend what they will, when they dare carp and cavil at doctrine, as dark and unclear, and yet never come to Christ, or the means he hath appointed, for resolution; for, albeit they once, and again, repeat his words, and descant upon them, and carp at them, yet they said it but among themselves, and so prove that they desired no: satisfaction, but were glad of somewhat to quarrel. 3. It is also a black mark upon men, (be their pretences what they will,) when they are little careful to keep Christ with them, or to make use of him while they have him; for, what ever they pretend of obscurity in his doctrine, yet they avow it clearly enough, that they understood he was to leave them, and yet are not affected with it. 4. It is the ordinary sin of a privileged people, that they will not be sensible of any hazard of Christ's forsaking and leaving them; for, while they inquire whither will he go? 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 ofttimes 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 only did what they apprehended come upon them (for he left them, and sent his disciples to the Gentiles, and these scattered Jews, 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 witness and evidence of what they all deserved, and how much pains God had taken to drive them from that carnal conceit of their singular privileges and prerogatives.

From this unto the end of the chapter, John recordeth Christ's 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 Council 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 convened to public worship, being to depart on the morrow; Christ takes hold of this opportunity, with fervency and boldness, 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 custom 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 busy, 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 seem strangely to slip away and be lost, as to getting any good done, even when not only 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, Levite. 23.34, 35, 36) and the people, after eight days 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 pass over; Therefore doth Christ bestir himself on this last day. 4. When people are ready to retire themselves from solemn 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 always rich and good unto his people; yet it is his ordinary way, to bless eminent and solemn times of his people's 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 only that he might be seen and heard in that great crowd, but to testify his courage when they sent to kill him, and his fervent zeal to have this doctrine believed 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 cool 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 satisfy their expectation, who lust after these things; Nor will external performances satisfy them who have any true thirst: for, this is the only 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 satisfy and refresh such: So he doth allow and invite all these who have essayed many courses, but in vain, to come to him, and find 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 wandered far, seeking contentment, before they would come to him; but will take up a man, after he hath been refused at all other doors, 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 dishonorable 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 Christ's 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 Christ's way, to take no other advantage of his people's necessity, then to let out of his fullness to them, and let them see that it is indeed their fullness, and (in some respect) matter of their encouragement, to dwell in the sense of emptiness; for, he giveth thirst, that he may give drink; And therefore his keeping of his people at under ought not to be stumbled at. 5. The propounding of this condition, if any man thirst, is not to be understood, as if we must first beget sense of need in ourselves, and then come to Christ; Nor doth it warrant any souls who would be at Christ, to seclude themselves, because they think they are not thirsty: for, albeit it do point out what is our duty; Yet it is his work to beget it, who sends his work before him, that he may bring his reward with him, Isa. 40.10. and who by offering of grace, as a mean, doth ofttimes beget it. But the scope is rather to invite men to come, upon this ground, that if they come indeed, they do, by their coming, prove they have thirst, whatever they think of themselves; and that any who are come this length, that they would come if they had thirst, they may come with what they have, and get more thirst by coming to him. Therefore are all these conditional offers summed up in this, whosoever will, let him take of the water of life freely, Rev. 22.17. 6. It is Christ's will, that thirsty souls should not only come to him by humble dependence, but that they should enlarge themselves and partake of their privileges and his refreshments; that so they may be satisfied and acquiesce in him; may confirm themselves in their choice of him, and forsaking other delights; and, may refute their own temptations and unbelief, by tasting how good he is; for, it is his 〈1 page duplicate〉 〈1 page duplicate〉 will they come to him and drink, or partake largely of his refreshments, See Cant. 5.1. Psal. 81.10.

Christ insists upon this promise and enlargeth it. And 1. he shows that the way of thirsty souls coming to him, is by believing. 2. He explains this drinking, that it shall not be a petty refreshment for a season, but the believer shall get Christ himself, and the graces of his Spirit, to dwell in him as a full fountain, and to flow forth for refreshing of himself and others. 3. This is further confirmed from the promises in Scripture ratifying this offer of Christ's. He points at no particular place of Scriptu • e, but comprehends all which speak of the graces of the Spirit under the name of waters, refreshing and watering barren ground, of which see Isa. 44.3. and 58 11. and elsewhere. Doctrine 1. The right way of a thirsty souls coming to Christ for ref • eshment, is by believing; for, so is it explained, He that believeth on me. And albeit many other exercises and duties be required, yet this is only named, 1. Because it must be the root from which the rest must spring. 2. Because nothing we have can be right, or acceptable, without faith laying hold on Christ and his righteousness. Humility without it, will prove but discouragement, a study of holiness and conformity to the Law, but a stumbling at his righteousness, Rom 9.31, 32. and diligence will but tend to security. 3. Because albeit a needy soul should be stripped of all things beside, yet that will be no warrant to cast away confidence, but they must cherish it so much the more. Doctrine 2. As we are to rest upon no consolation, as sure, but what is recorded and grounded in Scripture; So it may encourage men to believe in Christ, that in him, and by him, we are sure to find the accomplishment of all that the Scripture promiseth; for; he maketh here a promise that it shall be with believers, as the Scripture hath said. 3. He doth not name the particular Scripture, not only because there are many of them, (as hath been said) and he would have his people study and search them all out, that they may see the fullness of the promise; But further, by this he would teach, that he would have his people well acquainted with Scripture, that they may know where the promises are to be found; Therefore doth he only name the Scripture in general, here and elsewhere, only Acts 13.33. we find the Psalm quoted. 4. It may encourage us to study much acquaintance with Scripture, that the substance of the Gospel, and of Christ's riches, are treasured up and held forth, even in the writings of the Old Testament; Therefore also when Christ maketh his richest offers, he needs say no more, but that he will do as the Scripture bath said. The sum of all Religion is comprehended in the writings of Moses, and therefore Christ doth prove, even the resurrection, out of them. Matth. 22, 31, 32, The Prophets are God's own Commentary upon these, and the application of the doctrine thereof unto several conditions of men in several times: and the New Testament is a clear unveiling of Moses face, and holds out the accomplishment of what he foreshadowed. 5. Such as out of sense of need, come to Christ, will not only find some particular refreshment or for awhile only, but they will get a fountain to be in them; for, it is not a drink only to cool them in this or that particular thirst, but a river put in them to flow out. They get a seed of God to abide in them. 6. Christ's Spirit, and the refreshments thereof, are so communicate unto believers as they take deep root in them; for they are in their belly, or their heart, or very inward parts, where meat is swallowed down to be digested into our substance. And this doth difference it not only from prophetic illumination, which came upon men from without; and which a Balaam may have; But from the motions that came upon rotten-hearted sinners, who for all they get, yet continue dark in themselves like the Moon. 7. The Lord's allowance to his people is very liberal and bountiful, and abundantly sufficient to satisfy them; for, albeit the great Ocean of refreshment abide still in himself, yet he lets out unto them no less then a river, yea and rivers, every grace flowing out like a river, as is said of peace. Isa. 48.18. See Psal. 36.8. 8. The Spirit of Christ doth remain and abide perpetually in believers, to whom he is given; for these are rivers of living water, not only because they are still fresh and make lively, but because they are a spring, which doth perpetually flow out, and run, and therefore is called living. Gen. 26.19 in the Original. See Zech. 14.8. And this doth difference it from the wicked's puddle, which doth run dry, and from what the temporary receiveth. And albeit the regenerate man find many intermissions of the refreshments of this spring, through his own pride, unbelief, and idleness; yet the fountain remaineth still, 1 John 3.9. 9. Where the Spirit and the graces thereof are received by a believer, and entertained by faith, the sweet influences thereof will slow forth for the refreshing of themselves and others in their stations, and that with much refreshment and life; for, the rivers of living waters shall flow, and that out of his belly, which is the seat of delight, Job 20.15. As a spring sends forth streams to water the ground about it, and as the heart of man sendeth forth life and refreshment to every faculty and member, and as a General in an army sends out reserves to reinforce his parties; So graces of the the Spirit in believers will flow forth into their behavior and carriage, to make their heart be strong, to make their tongue to drop what is savoury, to make their feet like hinds feet, &c. and to refresh and gain ground upon others.

Here we have Johns commentary upon this last promise; who, belike, not understanding this himself; (as they were ignorant of many things) till Christ was risen from the dead, doth now take pains to clear others who might be in the like condition. He declareth that by this living water is meant the Spirit and graces thereof, which believers were afterward to receive, the giving whereof was suspended till the glorification of Christ the head of believers. This began in that solemn day, Act. 1. and doth continue still throughout all ages of the Church. Doctrine, 1. As the doctrine of Christ in Scripture doth oft times need to be interpreted, because of our shallow capacity; So the best Commentary upon Scripture, is it self, and the comparing of one Scripture with another; for, John by this exposition, doth not only express his sympathy with these who might, possibly, be in the same condition that sometime he was; but doth point out the safe way of expounding Scripture, and showeth that it doth explain it self. 2. Whatsoever virtue is in water, for cleansing of filth, for cooling and refreshing the thirsty, and fructifying of barren ground; And whatever is promised in Scriptures, under the Metaphor of waters, is all to be found in a spiritual way, in receiving of the Spirit and graces thereof by faith; for, so is here explained, But this he spake of the Spirit, &c. compare, Chap. 4. 10, 13, 14. Zech. 14.8. 3. While he saith, believers should receive the Spirit, and the Spirit was not yet given, or, was not yet, (not in respect of his personal subsistence, but in respect of the measure of his gifts and graces to be poured out upon believers) it doth relate, partly, to the times of the law, and teacheth, That albeit believers under the law did partake of the Spirit in some measure, yet all that is nothing in comparison of that measure which is poured out under the Gospel; In that respect the holy Ghost was not yet given, which may shame them who make not use of their ample allowance, but do, under the Gospel, come far short of many who lived under the Pedagogie of the law. Partly, it relates to the present condition of the disciples, and his followers, who were not yet endued with power from on high, and therefore were but weak and ignorant in many things. And it teacheth, That were men even in Christ's company, yet they will not profit much without the Spirit. 4. It pleased our blessed and glorious Lord to abase himself, by undergoing a state of humiliation, till he perfected the work of man's redemption; for, so is here imported, and in this respect the Lord of glory was not yet glorified, but continued under the veil of his state of humiliation. 5. The pouring out of the Spirit in ample measure, as, in the wisdom of God, reserved till the glorification of Christ as Mediator, that so the proportion might be kept betwixt the head and the members; for, the holy Ghost was not yet given to believers, because, that Christ was not yet glorified. And as our blessed Lord did once abase himself so far, as believers must be kept back from their allowance, till he, who was a worm and not a man, be glorified; So we may expect that he will not rest, till we come up to share with him, now that he is exalted: And we should be content to stoop and share with him in the sad sufferings of his cause and interests, expecting that when he exalts himself in it, he will respect the desolate, Psal. 102.16, 17. And we having now to do with an exalted Lord, should expect much from him, Psal. 68.18. Act. 2.23. and 5.31. 6. While as under this promise is comprehended, all that pouring out of the Spirit which followed upon the glorification of Christ, and these gifts in the primitive times, among the rest, as a peculiar instance, The meaning is not to put the saving graces of the Spirit, conferred upon believers, in the same rank with these extraordinary gifts that were conferred upon some temporary believers then; Nor yet is it the meaning, that believers now should expect the same fruits of the Spirit for kind, that were conferred on some believers then; But it tends to show: That the saving graces of the Spirit are as excellent (and more) then many gifts that had a greater luster, and the promise is richly fulfilled when men get these, albeit they want the other; That albeit all believers do not work the like visible wonders with the Apostles, yet by the receiving of the Spirit, as great wonders are wrought upon themselves in a spiritual way; for, thereby the dead are quickened, the deaf made to hear, the blind to see, the lame to leap, the withered made fresh, and they get new tongues to speak the language of