Lectures Upon John 4, Part 8 · Lecture 32
THE TWO AND THIRTIETH LECTVRE, ON NOVEMBER XXI. MDCIX.
IOH. IIII. XXI, XXII, XXIII.
Iesus said vntounto her, woman, beleeue mee, the houre commeth when ye shall neither in this mountaine, nor at Ierusalem worship the Father.
Yee worship that which ye know not: wee worship that which wee know: for saluation is of the Iewes.
But the houre commeth, and now is, when the true worshippers shall worship the Father in spirit and truth: for the Father requireth euen such to worship him.
THese words containe the answer, that our Sauiour giueth vntounto that question and doubt, which the woman of Samaria had propounded to him in the former verse. Her question was (as we hauehave heard) concerning the place of Gods worship; yet not concerning the place of Gods morall worship; (for she knew well enough, that the Iewes vsed to pray, and to reade, and preach; not in Ierusalem onelyonly, but in all their Synag gues.) But her question was, concerning the place of Gods solemne worship, which stood in sacrifices and other ceremonies, appointed in Moses Law; which the Iewes held might be performed onelyonly in Ierusalem; the Samaritans only in the Temple they had vponupon mount Gerizim. This she (being ignorant and superstitious) esteemed to be the onelyonly worship of God. And concerning the place where this worship was to bee performed, she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts. First, concerning the place of Gods worship, which shee desired to be resolued in, and that is set downe verse 21. The second concernes the worship itselfe, which she did so highly esteeme of, and that is set downe in the three verses following. The summe of the first part of his answer, which is contained in this 21. verse, (and concernes the place of Gods worship) is this: that though the time had beene, that the Iewes (by good warrant of Gods Word) had held Ierusalem and the Temple there, and the Samaritans (out of their superstition) had held mount Gerezim and the Temple there, holier then any other place in the world besides, and that the worship done there (euen for the place sake) was more acceptable to God, then if it had beene done in any other place; yet the time was now at hand, that all difference of places for Gods worship should bee taken away, and this partition-wall that was betweene the Iewes, and the Samaritans, and all other nations, should be broken: and that therefore there was no cause, she should trouble her selfe about the place of Gods worship, to know whether of the two places were the holier, or the better to serue God in. And this he is not content barely to affirme, but confirmes it to her by a vehement asseueration; Woman, belieue mee, this is so. For the interpretation of the words, and clearing them from all obscurity, we must obserue. 1. That by the houre, he speakes of here, he meanes the iust time, and moment, that God in his eternall counsaile had set for the abrogation of the ceremoniall Law; and that was the time of his death, and Passion, when so soone as he had said, Iohn 19. 30. It is finished; He gaue vp the Ghost, and presently the vaile of the Temple was rent from the top to the bottome, Matth. 27. 51. From that houre there was no more holinesse in the Temple then in any other place.
2. By saying the houre commeth, and not shall come, his meaning is to note, It should come presently. So Micah 7. 4. The day of thy watchmen and thy visitation commeth. So Psal. 37. 13. hee seeth that his day is comming.
3. That when hee saith, they shall worship God, neither in this mount, nor at Ierusalem, his meaning is not, that it should be vnlawfull after his death, to worship God, in either of those places. For the Apostles and the rest of the faithfull did after his death, and ascension continue dayly with one accord in the Temple, Acts 2. 46. But his meaning is, they should not doe it onelyonly there, nor be addicted to those places, more then to any other.
4. That when he saith, ye shall neither in this mount, nor at Ierusalem, &c. speaking to one person in the Plurall Number, he meaneth all such, as desired to serue God aright (as this poore woman now did) intimating also therein, that this woman should become a true Christian, a true worshipper of God.
5. That by the Father, is not meant the first Person in the Trinity (as if our worship and prayers were onelyonly to be directed vntounto him) but the whole God head: As 1 Cor. 8. 6. There is but one God, which is the Father, Ephes. 4. 6. One God and Father of all, which is aboue all, and through all, and in you all. And the reasons, why God is called the Father, are these. 1. Because hee is the fountaine of our being, and of our whole well-fare. As Mal. 2. 10. HaueHave wee not one Father? Hath not one God made vsus? 2. Because this of all names, is fittest to allure vsus to worship him, and call vponupon him; so soone as Gods Spirit makes vsus able to pray, it teacheth vsus to cry Abba Father Gal. 4. 6. And our Sauiour of all the names, and attributes of God, teacheth vsus to call him by that name, when we would pray vntounto him, Matth. 6. 9. 3. In this place specially he calls him the Father, rather then God, to meet with the superstitious conceit this woman had of her Fathers; and to teach her, that in the matter of her conscience, and Religion, one Father onelyonly is to be acknowledged, euen the Lord; according to that: Matth. 23. 9. Call no man your Father vponupon earth, for one is your Father which is in heauen.
These words then thus interpreted, diuide themselues into two parts.
1. The asseueration whereby he confirmes and seekes to perswade this Woman in the Doctrine that he teacheth, in these words. Woman beleeue mee.
2. The Doctrine it selfe which he teacheth, and confirmeth to her by this asseueration; The houre commeth, when ye shall neither in this mountaine, nor at Ierusalem worship the father. Now that we may receiue instruction from the first part; it is to be obserued here, that our Sauiour being to teach vntounto this woman a great point of Doctrine, touching the abrogation of the law of Moses, and of the Temple, such a point as he had not taught before vntounto any, as being a Doctrine indeed which the Iewes were not fit to heare; he vseth no proofe and authority to confirme it vntounto her, but his owne bare testimony, Woman beleeue mee, as if he should hauehave said; rest not thy conscience vponupon the example of thy forefathers, nor of thy neighbours: giuegive not credit vntounto them in this case; beleeue me, giuegive credit to mee.
Whence we learne this Doctrine: This honour is due to Christ, and to him alone to be beleeued in matter of Doctrine vponupon his owne Word. Doct. 1.None of all the Prophets durst challenge this to themselues, but as they that came not in their owne name, but were onelyonly messengers from another; and interpreters of the will of another; they deliuered their Doctrine alwaies vnderunder this warrant, Thus saith the Lord, Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles: whatsoeuer Paul taught, he was wont to confirme it by authority of the written word, Act. 28. 23. Hee preached to them out of the law of Moses, and out of the Prophets. They did not desire that any thing should be receiued into the Church vponupon their credit, but they did carefully shun this, as an high presumption. This was the speech of the Prophets, Esay 21. 10. That which I hauehave heard of the Lord of hoasts, the God of Israel, hauehave I shewed vntounto you. And this was the speech of the Apostle, 1. Cor. 11. 23. I hauehave receiued of the Lord, that which I hauehave deliuered vntounto you. And on the other side, we shall finde our Sauiour taught after another fashion, not as an interpreter of the law, but as the law-giuer himselfe, Luke 4. 32. They were astonied at his doctrine, for his Word was with power, and Matth. 7. 29, He taught as one hauing authority, and not as the Scribes; nor as any other teachers were wont to doe. Indeed, hee oft confirmes his Doctrine by Scripture, Iohn 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakenesse, whom he did instruct; because they did not so fully know him to be the Sonne of God, but the testimony of the Scripture was of more authority with them, I receiue not the testimony of man (saith he, Iohn 5. 34.) but these things I say that yee may be saued. Therefore he alledging the Scripture, calls it their law, Iohn 8. 17. and 10. 34. and 15. 25. Or 2. To confirme vntounto them the authority of the Scriptures, and to giuegive vsus an example. But that was more then he was bound to doe, or then he was wont vsually to doe. Therefore this was the vsuall confirmation hee gaue of his Doctrine, Iohn 3. 3. 5. Verily, verily I say vntounto you. And against all the false interpretations of the law of God, that had beene deliuered by the antient fathers, he opposeth no more but his owne authority, ye hauehave heard that it was said thus and thus to them of old time. But I say vntounto you, thus and thus, Matth. 5. 22.
The Reasons of the Doctrine are two. 1. The Reason why our Sauiour was to bee beleeued on his bare word, is, because euen as hee Reas. 1.was man, there was no sinne nor error in him, 1. Pet. 2. 22. Hee did no sinne, neither was there guile found in his mouth. But he was more then man, he was God himselfe. He was the Author of the whole Word of God, which is therefore called the Word of Christ, Col. 3. 16. and therefore hee needed not to confirme any thing by Scripture. EueryEvery word he spake, was the Word of God, and therefore credit was of right due vntounto it, without any further proofe. It was he that said, Pro. 8. 8. All the words of my mouth are righteous.
2. The Reason why no mans word is to be taken in matters of Doctrine, Reas. 2.or Religion, is this; because all men are subiect vntounto error, 1. Cor. 13. 9. There is imperfection in our knowledge, and imperfection in our prophecying and teaching of others, Rom. 3. 4. Let God bee true, and eueryevery man a lyer. This is proper to God, that he cannot be deceiued himselfe, nor deceiue others. And Gods people hauehave beene in great danger, in giuing too much credit and authority euen vntounto very good men, as we may see in these three examples, first, that of the old Prophet, 1. King. 13. 18. that of Peter, Gal. 2. 13. and that of the brethren, who diswaded Paul from going to Ierusalem, Acts 21. 12.
This Doctrine serueth both for exhortation, and for reproofe.
The first Vse is to exhort eueryevery one of vsus, to giuegive this glory vntounto Christ, as to beleeue him vponupon his Word, to giuegive credit vntounto the Word of God, Use 1.euen without the testimony or authority of any man: yea though we see no reason for it; yea though it seeme neuer so contrary vntounto our owne reason. We must in this case be like Pythagoras his schollers, and so rest in that foreign. When once we heare, Thus saith the Lord, this must suffice vsus, in stead of all reason: here wee must rest and satisfie our selues. This is called the obedience of faith, Rom. 16. 26. Yea this is the first and chiefe obedience that God requires of vsus; discente… oportet credere. The first worke of his grace in vsus, is to subdue our reason, 2. Cor. 10. 5. Casting downe the imaginations, and bringing into captiuity eueryevery thought to the obedience of Christ. Till we hauehave attained to this simplicitie, we shall neuer become wise vntounto saluation, nor come to any comfortable certaintie in the matters of Religion. This is that simplicity which is spoken of, Psal. 19. 7. The testimony of the Lord is sure, and giueth wisedome to the simple, and Pro. 1. 4. To giuegive vntounto the simple sharpnesse of wit.
The second Vse of this Doctrine, is, to disswade vsus from giuing that honour vntounto any man, as to receiue any thing in Religion vponupon his word 2.or credit. For this honour as you hauehave heard, belongeth vntounto Christa lone. The Apostle requires indeed, that Gods people should obey them that hauehave the ouersight of them, and subiect themselues, Heb. 13. 17. But this obedience is not Coeca obedientia, such as the Iesuites bind themselues and their schollers vntounto, absolute obedience, to receiue and beleeue eueryevery thing that they teach: but there is liberty and commandement also giuen to all Gods people, to try the Doctrine of their teachers, whether it be agreeable to the Word of God or no; and accordingly to receiue or reiect it. You know that the Beraeans are commended for doing this: though they had no meaner teachers then Paul and Silas, Acts 17. 11. And it was to the people, that that commandement was giuen, 1. Thess. 5. 20, …1. Despise not prophecyings, proue all things, and 1. Ioh. 4. 1. beleeue not eueryevery spirit, but try the spirits whether they be of God.
The third Vse of this Doctrine is for reproofe. For many there be that giuegive too little credit vntounto Christ, and too much vntounto man.3.
1. The Papists giuegive eueryevery whit as much credit vntounto the Church, as they doe vntounto the Word of God, nay more a great deale. They will not beleeue the Scripture, vnlesse the Church giuegive testimonie vntounto it: but the Church they will beleeue euen in those things, wherein the Scripture giues no testimony to it at all. Let the Scripture teach any thing neuer so plainely, neuer so cleerely, they will still make doubt of the meaning of it: and how know you this to be the meaning say they? as if the Scriptures (of which the Holy Ghost saith, Rom. 15. 4. What soeuer is written, is written for our learning, and 2. Tim. 3. 16. The whole Scripture is profitable to instruction, were vttered, and written like Apolloes oracles, so darkely, as none could hauehave any certaintie of the meaning of them; on the other side let the Church hold any thing, be it neuer so absurd, so contrary to Religion, and to reason also; yet may there not any question be made of it. So that to them doubtlesse that curse belongeth, Ier. 17. 5. Cursed bee the man that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lord.
2. The disputer of the world, of whom the Apostle speaketh, 1. Cor. 1. 20. Where is the disputer of this world? (foreign) such as will receiue no more in Religion then they can see reason for: Scripture will not serue their turne, they must hauehave reason. Such as giuegive liberty to themselues, not onelyonly to nourish in their owne hearts many reasonings and oppositions against such truths, as are manifestly taught in the holy Scripture; but dare also openly reason, and maintaine argument against the Word of God. 1. I blame not any for asking, doubting, or making question of the meaning of such places of Scripture, as are obscure, (as some places indeed are, 2. Pet. 3. 16.) For the Disciples did so (Mar. 4. 20.) and are not reprooued for it. But this I blame, that they dare reason against such places of Scripture, as are plaine and manifest. 2. I doe not deny, but a Christian may desire to know the reason of that he holds and beleeues in Religion, and of whatsoeuer is taught him, so he do it, 1. With reuerence, 2. Out of a desire to be further confirmed in the truth, 3. With a resolution to yeeld to that reason which God hath reuealed in his Word, and to seeke no further. For eueryevery one should be able to answer them that demand a reason of him of the hope that is in him, 1. Pet. 3. 15. And Christians should seeke to bee not children, but of a ripe age in knowledge. 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind; How can this bee? Luke 1. 34. But it is a dangerous sinne, not to rest in the authority of the Scripture, not to count it, foreign. Let eueryevery man take heed how he giues himselfe liberty to cauill and dispute against such truths, as are cleerely reuealed in the Scripture; that is that which the Apostle doth so reprooue, Rom. 9. 19. 20. speaking of the high mystery of Gods Predestination, Thou wilt say then vntounto mee, why doth hee yet finde fault? for who hath resisted his will? Nay, but ô man who art thou that replyest against God? Those things which we cannot vnderstand, we must admire, and say, as the Apostle doth, Rom. 11. 33. O the depth, &c. Laying the fault not vponupon the Scriptures; but on our owne blockishnesse, and inability to conceiue the reason of it. For there be many truths of God reuealed in the Word, which are such mysteries, as it is not possible for man by reason, and by light of nature to conceiue: nay indeed the whole doctrine of the Gospell is so, we speake the wisedome in a mystery saith the Apostle, 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godlines, yea the more a man excelleth in naturall reason and vnderstanding, the more vnable shall he be to conceiue them, Rom. 8. 17. The wisedome of the flesh is enmitie to God. It is God onelyonly, that by the supernaturall light of his Spirit reuealeth these things. Matth. 16. 17. And God will reueale it to none, but to those that are meeke and humble, to none that hauehave such high conceit of themselues, and attribute so much to their owne reason, Psal. 25. 9. the meeke will he teach his way.
3. The curious hearer that disdaines that Ministry, as vnlearned, and of no worth, that brings no other authority, nor other testimonies, but the testimony of the Word of God; and yet it is euident, this was the course that the Prophets and Apostles, yea and Christ himselfe tooke in their Ministry. 2. The Scripture is sufficient to eueryevery purpose that concernes the Ministry, euen to make men wise vntounto saluation; to teach, to conuince, to reprooue, to exhort, and euen to make the man of God (the Minister of God) perfect, thoroughly furnished vntounto eueryevery good worke that he hath to do in the whole exercise of his ministry, 2. Tim. 3. 15, 16, 17. 3. There is no such certainetie in any other testimonie as the conscience can relye vponupon, because eueryevery man is subiect to error, Rom. 3. 4.
4. The carelesse hearer, that neuer examines what he heares, but receiues eueryevery thing vponupon the credit of such as teach him. It is the commandement of Christ, Marke 4. 24. Take heed what you heare. And it is too much readinesse in receiuing that that is taught vsus, if wee receiue it before we hauehave examined it, Acts 17, 11. It is said to be a properti… …f a foole, to beleeue eueryevery thing, Pro. 14. 15. Yea it is noted for the misery of a naturall man, that (like a beast) he is carryed away as hee is lead. 2. Cor. 12. 2. Three benefits Christians should finde in this, if they would examine by the word whatsoeuer they heare, and labour to see the ground of it in the Scripture, before they receiue it.
1. They should grow to certaintie in that they hold, when their faith shall stand not in the wisedome of men, but of the power of God, as the Apostle speaketh, 1. Cor. 2. 5. so cannot the other.
2. They would perseuere, and hold fast that they hauehave learned, Matth. 13. 44. When he had withdrawne himselfe, and examined the treasure, he sold all for it. Contrarily, he that incontinently and ouer-hastily receiued the Word, was soone gone, Matth. 13. 21.
3. They would obey, and make conscience of the practise of that they know, so cannot the other, when the Apostle speaketh of the obedience of the Thessalonians, and of the power his Ministry had in their hearts and liues, he giues this for the reason of it, 1. Thess. 2. 13. that they receiued the Word of God which they heard of him, not as the word of man, but as it was indeed the Word of God, which also did worke effectually in them that beleeued. For then would the Doctrine be mighty in operation, when it is once found to be well grounded vponupon the Word, of which it is said, Heb. 4. 12. that it is liuely and mighty in operation.