One Hundred Select Sermons, New Testament · Sermon 13
SERMON XIII.
JOH. 8.30, 31.
As he ſpake theſe words, many believed on him.
Then ſaid Jeſus to thoſe Jews which believed on him, If ye continue in my word, then are ye my Diſciples indeed.
Our Bleſſed Lord and Saviour, as it was ſtill his care and practice to go about doing good, ſo he ſtill met with reſiſtance, and contradiction, and oppoſition in that good which be undertook to do. A clear inſtance whereof, we have here in this preſent Chapter, which we have now at this preſent time before us: Where (as we ſhall find through the whole current of it) the perverſe and obſtinate Jews did still thwart him, and quarrel with him, about every thing almoſt that came from him. There was nothing which he could utter, though never ſo ſavoury, and divine, but they had ſomewhat to except againſt it, and to cenſure in it, whereby they turn'd that diſcourſe, which he ntended at firſt but for a Sermon, at laſt to be a Controverſy, and Diſputation, and a ſatisfaction of them ſo far, as they would be ſatisfied by him in thoſe objections which they put unto him. But yet for all this, he had at last the better of them, eſpecially of ſome amongſt them, (as faithful endeavors ſhall, in concluſion, find acceptance and ſucceſs.) His Doctrine, at the length, it does touch them, and prevails upon them. And this verſe which I have now read unto you, is a Narration of this ſucceſs. As he ſpake theſe words, many believed on him, &c.
IN the Text it ſelf we have two General Parts obſervable: Firſt, The ſucceſs of Chriſt's Doctrine upon thoſe which were made partakers of it. And Secondly, The occaſion of this ſucceſs. The ſucceſs of it; that we have in theſe words; Many believed on him. The occaſion, in theſe; As he ſpake, &c.
We begin with the firſt, viz. The ſucceſs of the Doctrine of Chriſt; Many believed on him. Wherein again three particulars more; Firſt, the ſucceſs it ſelf, and that was Faith; they believed. Secondly, the nature of this Faith, and that was juſtifying; they believed on him. Thirdly, the ſubjects of it, and they were many.
For the Firſt; the ſucceſs it ſelf; that was Faith: They believed Chriſt Preached, and the Jews believed upon his Preaching. There was a bleſſed and happy iſſue and ſucceſs which followed upon his Miniſtry, even to converſion it ſelf. And he which performed the one, vouchſafed the other; that ſo he might not labour in vain. From whence we may note thus much; That the Miniſtry of the word, where it comes in the power of it, ſhall be more or leſs always effectual. There's no Preaching, but there ſhall be ſome Believing. Our Saviour Chriſt, as he was a pattern of the former, ſo he made his Hearers and inſtance of the latter. And we ſhall find it ſo in other places of Scripture, where ſtill ſome or other have been the better for the Miniſtry amongſt them. Though it is true, a great many have been unfruitful, and hardened, no good at all wrought upon them; yet other have been converted, and brought home. As Acts 28.24. Some believed the things which were ſpoken, and others believed not. So Acts 17.32. Some mocked, others ſaid, we will hear thee again of this matter. Rom. 11.7. The Election hath obtained, though the reſt were hardened.
This God will have to be, upon theſe conſiderations: Firſt, for the honour of his Goſpel, that that may not be altogether deſpiſed, and undervalued: Therefore there ſhall be ſome which ſhall embrace it, and give entertainment unto it. Though the Goſpel have an excellency in it ſelf independently upon the eſteems of men; yet God will further ſo far honour it, as to make men to accept of it: and while ſome oppoſe it, yet others ſhall bear witneſs unto it, by believing of it.
Secondly; For the encouragement of the Ministers, that they may not be diſheartened in their labours: if there ſhould be no ſucceſs at all, they would think their labour to be in vain, and would be very much taken off from it. Now God delights in the encouragement of his Servants.
Thirdly; For the accompliſhment of his Election: Acts 13.48. As many as were ordained to eternal life, believed. Where God propounds ſuch an end to himſelf, he will order all things tending to that end. Now there is a people of Election, and ſo conſequently a people of Converſion.
This ſhould therefore teach us, which are Miniſters, to be diligent and conſtant in our work; for we ſhall, at laſt, reap ſome fruit of our labours; if not in ſome, yet in others. Either by gaining thoſe which are yet in the ſtate of Nature; or elſe by confirming thoſe which are already in the ſtate of Grace: either of which are very good works, and ſufficient recompence of all our pains. This is ſure; That God's word ſhall not be in vain, Iſa. 55.10. God never ſends his Goſpel any where, but there is ſome good or other that comes on it, and ſome or other are converted by it, and brought home in that place where it is, though not preſently diſcern'd. And that's the firſt particular: The ſucceſs of Chriſt's Miniſtry it ſelf; which was the work of Faith in the Hearers.
The Second is the nature of this Faith, and that was juſtifying; They believed on him. There's a threefold Faith, as Divines diſtinguiſh it. The firſt, a believing of God; Credere Deum: to believe that there is a God. The ſecond, a believing to God; Credere Deo: to aſſent to that which God ſays. The third, a believing in God; Credere in Deum: that is, to reſt, and caſt our ſelves upon God, as he has revealed himſelf to us in the Scripture. Now, the latter of theſe is that which is here recommended unto us in theſe preſent Jews. Many believed on Christ. And indeed this, if we well conſider it, is the main of all: And it hath a threefold eminency in it, as peculiar to it. Firſt, that it is the Faith of the Scripture, and proper to the word of God. Secondly, that it is the Faith of the Goſpel, and proper to the New Teſtament above the Old. Thirdly, that it is the Faith of Salvation; in the exerciſe whereof alone, we are made partakers of the righteouſneſs of Chriſt. All theſe three eminencies are in it.
Firſt; This Faith of Recumbency, whereby we rely, and caſt our ſelves upon Chriſt, and believe in God, it is proper only to the Scriptures, and thoſe Writings which are taken from it; it is not to be found in any other Writings beſides. This phraſe, to believe in another, it does not occur in any Heathen Author whatſoever, that ever I could meet with. It is an expreſſion which God hath reſerved as the proper language of Chriſtian Religion. There's ſomewhat in that: As the thing it ſelf is purely Divine, and Chriſtian; ſo is the form and manner of ſpeaking.
Secondly; As it is the language only of Scripture, ſo it is eſpecially the language of the Goſpel, and more proper to the New Teſtament. To believe in God, it is not a Legal buſineſs, but an Evangelical. The Law repreſents God unto us as an angry Judge, as a conſuming Fire, as an avenger of all unrighteouſneſs. It is the Goſpel only which propounds God as pacified, and reconciled in Chriſt; and ſo at ſuch terms with us, as for which he may be relied upon by us: and therefore is called by the Apoſtle; The ministry of reconciliation, 2 Cor. 5.19.
Thirdly; It is the Faith of Salvation, and in the exerciſe whereof alone, we are juſtified in the ſight of God; as being that alone which does knit and unite us to Chriſt, and make us one with him. And ſo the Scripture ſets it. Joh. 1.12. As many as received him, to them he gave power, or priviledg, to be the Sons of God; even to them that believed on his Name. Where the receiving of Chriſt is explained by believing in him, as that whereby alone we do receive him. So, Joh. 6.40. This is the will of the Father, who hath ſert me; that every one which ſeeth the Son, and believeth on him, may have everlaſting life. Where there ſeem to be two main acts required for the obtaining of Juſtification and Salvation by Chriſt: The one is, to ſee the Son; that is, to acknowledg Chriſt Preached, for the Son of God, and Redeemer of the World: by which act we do diſcern the Fountain of eternal life, and make towards it. The other is, to believe on him: by which act we do draw life from the true Fountain of life, and immerſe our ſelves wholly into him.
This muſt needs be that Faith alone which ſaves us; becauſe it is that whereby God, in Chriſt, is ſo much honoured and advanced by us: for God has joyned theſe two both together, in his wiſe contrivance, for his own Glory, and our Salvation: ſo that that whereby God himſelf is chiefly glorified, we alſo are more particularly ſaved. This is done by ſuch a Faith as this is, which is therefore juſtiſying, and ſaving.
Therefore let us eſpecially labour to find this Faith in our ſelves. A Faith of reliance upon Chriſt, and adherence to him. As for the other two kinds of Faith, which we mentioned before; to wit, the Faith of acknowledgment, and bare aſſent; they are ſuch as, in their place, we may beſtow upon the creature it ſelf, and aſcribe to meer men: we believe that they are ſuch and ſuch perſons, and acknowledg them to be in being: we aſſent and give credit to their words, and receive that which comes from them. Thus we may, and do believe them. But to rely, and caſt our ſelves upon them, and to place our aſſiance in them, that we may not do. There's a difference in regard of the object.
Again, Secondly; In regard of the ſubject: Take the two other kinds of Faith, and that even referred to God himſelf; yet they may be found in reprobate perſons: even the Devils themſelves, they may, and do believe both that God is, and that it's truth which is ſaid by God. As the Apoſtle James plainly expreſſes it: Jam. 2.19. Thou believeſt there is one God, thou doeſt well; the Devils alſo believe, and tremble. Where their trembling, denotes their aſſent. But now, this Faith of relyance and recumbency, it is proper only to thoſe which are elect, and born again.
Thirdly; Conſider'd alſo in the effects. The other two kinds, they are but common here neither; for they work not any great change in the hearts of thoſe in whom they are; notwithſtanding which, men may ſtill be as bad as ever they were before they had them. But this Faith which we now ſpeak of, that does it; it ſanctifies, and purifies the hearts of thoſe perſons in whom it is. We have two expreſs places for it; the one, Acts 15.9. Having purified their hearts by Faith. And the other in Acts 26.18. Which are ſanctified by faith that is in me. And ſo much of the ſecond Particular in this firſt General, which is, the nature of that Faith which was here commended in theſe Converts of Chriſts, it was juſtifying and ſaving; they believed on him.
The third is the Subject of this Converſion, and they are here expreſt to be many; many believed on him. Now this it hath a twofold ſignificancy, or Emphaſis in it. Firſt, an Emphaſis of Restriction, Many, but not All. Secondly, an Emphaſis of Inlargement, Many, and not a Few.
Firſt, it has an Emphaſis of Reſtriction or Limitation: Many, but not All. Chriſt could, if he had pleaſed, have ſo ordered it, that it might have been All, but he did not do ſo, as being free in the working of his Grace in whom he pleaſes. The Goſpel is offered to All, but all do not receive the Goſpel, no, not of thoſe which are the Auditors and Hearers of Christ himſelf. As there were many that believed on him. ſo there were many alſo that oppoſed themſelves againſt him. All men have not faith, (ſays the Apoſtle, 2 Theſ 3.2.) it is true both of common Faith, and of Juſtification, &c. The Goſpel was preached unto us as well as unto them; but the Word preached did not profit them, not being mixed with Faith in them that heard it, Heb. 4.2. There hath been, and always will be, a difference of Hearers in this particular. They have not all obeyed the Goſpel; for Iſaias ſaith, Who hath believed our report? Rom. 10.16.
This is the greater ground and argument of thankfulneſs to thoſe who do believe indeed; and may put all upon the ſerious ſearch and examination of themſelves. Seeing Faith is not common to all, let us be ſure that it does belong at leaſt to us, and that our ſelves have a ſhare in it for our particular. It is that which many preſume upon, and take for granted; but it concerns us to be upon certain terms in a point of ſo great importance and conſequence as that is, how we ſhould find our ſelves in the number of thoſe Believers. That's the firſt thing, the Emphaſis of Reſtriction.
The ſecond is the Emphaſis of Enlargement, Many, and not a Few; and ſo it ſhews us the multitude of Converts which were made by Christs Sermon. This is that which God is pleaſed ſometimes in his wiſdom and goodneſs to diſpoſe, that many ſhall be brought home unto him. We have it often ſignified unto us in Joh. 2.23. Joh. 4.39. Joh. 7.31. Joh. 10.42. Joh. 12.42. and many more which might be added. The Acts of the Apoſtles are full of the number of people which were brought to the knowledge and faith of Chriſt.
There was cauſe for it in the firſt layings of the Church, eſpecially for the founding and making of it, and the ſpreading of Chriſts truth through the world; and therefore it pleaſed God ſo to order it. As alſo for the better encouragement of one another, that Chriſtians might not think themſelves ſolitary, and leſt alone, from the paucity of them; therefore would God have many to be converted.
But this will admit of a further Illuſtration, if we ſhall conſider not onelyonly the Number, but the Quality of theſe perſons here converted, and the diſpoſition which was remarkable in them: For many pliable, and tractable, and ingenuous, and good natur'd perſons, ſuch as theſe to yield to Chriſts Doctrine, might not ſeem to be ſo ſtrange a buſineſs; but theſe people here in this Chapter, they were of another temper, obſtinate, and captious, and quarrelſome, and malicious perſons; and yet for all this wrought upon by him. We ſee here there's no ſtanding out againſt the Word and Spirit of Chriſt, when he is pleaſed to put forth himſelf. The moſt obſtinate and refractory that are ſhall be brought in unto him. Who would ever have thought that ſuch a ſtubborn barbarous fellow as the Jaylor, ſhould have been a Diſciple of Chriſt. and yet you ſee how it proved to be with him, Acts 16.33. and ſo it has been with divers others beſides. Theſe Jews here in the Text, they were full of oppoſition and contradiction, nay, they were ſet on purpoſe to quarrel with his Doctrine, and they never expreſt more ſpite and malice, than they did here in this Chapter all along through the courſe of it: and yet for all that, there were many of them taken with Chriſts Doctrine which he preached unto them.
What's the uſe which we may make hereof to our ſelves? It comes briefly to this; Firſt, from hence to take men off from too much confidence and applauding of themſelves in their ſinful courſes, and hardning of themſelves againſt the Miniſtery. There are many which are ſo ſetled in their wickedneſs, as that they ſeem with themſelves to ſcorn, and to deſpiſe all admonitions, and to be Armour of proof againſt the Word of God. What they afraid of a Preacher, and thought to be ſuch as ſhould yield to the Miniſtery of a weak man like themſelves? They ſcorn it, and diſdain to think of it. Well, but let them not be too ſelf-confident for all that; they know not how it may be with them, if ever God awaken their Conſciences, and ſet his word effectually upon their hearts; they will be then as thoſe converted Jews, who before, ſome of them were full of perverſneſs.
Secondly, Here is ſtill encouragement to Miniſters, to hearten them and quicken them in their work, that they be not dejected and caſt down in themſelves; for there's none too ſtiff for the Grace and Spirit of Chriſt. As it is, Ezek. 2.6. Son of man, though they be briers, and thorns, and a rebellious houſe, yet be not afraid; thou ſalt ſpeak my word unto them. God has his number even among ſuch as theſe, yea, and a great number too. Many believed on him, even of perverſe and obſtinate Jews which were prejudiced againſt him.
But farther, to take in all with us, we may look upon theſe perſons here converted, not onelyonly as the perſons whom Chriſt directed his ſpeech unto eſpecially, but alſo ſuch as came in, and were Auditors and Hearers by the by; many of theſe believed on him. And ſo there's another Point in it, which is this, That occaſional Hearers are ſometimes wrought upon in the Miniſterial Diſpenſations. There were many of theſe perſons which little thought of Converſion, when they came hither to this preſent Aſſembly and Diſcourſe of Chriſt, which came onelyonly out of novelty, and curioſity, and affectation to hear what was ſaid. Now many of theſe were caught at the Sermon. This is not to juſtifie ſuch kind of comings as thoſe are, but to ſhew Gods Wiſdom and Providence in the ordering and diſpoſing of them; that thoſe who many times come to Church for nothing leſs than to get good by the Word, but rather to ſee ſuch a face, or ſuch a faſhion; yet now and then, before they are aware, have their Conſciences touch'd and ſtrucken by it.
It is that which is greatly taken notice of by many perſons, even now at this day amongſt Believers. We have divers, who when they ſee the Church open, come into it to ſee onelyonly what is done, and run from one Church-door to another, and gaze about them, and ſtay for a while; but ſometimes it pleaſes God to meet with them by ſome word which is ſpoken here unto them: He is found of them that ſought him not, and manifeſt to them that asked not after him, Iſa. 45.1. So much for that. And ſo I have done with the firſt part of the Text, viz. the Succeſs of Chriſts Miniſtery, Many, &c.
The ſecond is the Occaſion or Seaſon of this Succeſs, As he ſpake theſe words. I call it the Occaſion and Seaſon both, becauſe indeed there is both in it, and both obſervable of us. But we may draw it out into three branches. There are three things here obſervable of us. Firſt, the determination of the Performance, and that was Preaching, Diſcourſing, or Arguing; As he ſpake. Secondly, the determination of the Doctrine, thoſe words in particular which then came from him, As he ſpake thoſe words. Thirdly, the determination of the Time and Inſtant of it, As he ſpake; in the very moment of ſpeaking.
Firſt, Here's the determination of the Performance, As he ſpake, for the Honour of Preaching. The Miracles of Chriſt did no good upon them, they had ſeen his mighty works, and not a whit the better for them; it was his Word that prevail'd. Faith comes by hearing, and hearing by the word of God, as it is Rom. 10.17. This is the means which has prevail'd. And it is enough to us that he has done ſo, that ſo we may the better attend upon it. Let not us herein be wiſer than God, and think we may do well enough without it, and ſo deſpiſe and undervalue Gods Ordinance; for it is that, if any thing, which muſt do us good. They that deſpiſe Preaching, they deſpiſe Converſion, and Regeneration, and the work of Grace and Faith to be wrought in them, and ſo in concluſion even Salvation it ſelf. Therefore the Jews in Acts 13.46. which contradicted, and blaſphemed, and put away the Word of God from them, they are ſaid to judge themſelves unworthy of everlaſting life. As thoſe who contemn the Means, contemn the End, to which thoſe means are directed. The Goſpel is the power of God to ſalvation to every one that believes, Rom. 1.16. That's the firſt, the determination of the Performance, As he ſpake.
The ſecond is the determination of the Doctrine, thoſe words. It may carry a double reference with it, either to the whole Sermon in general, or elſe to ſome choice and ſpecial paſſages in the Sermon in particular. If we take it in the firſt reference, ſo we ſee how ſome one Sermon may be more ſuccesful and effectual than another, even in the mouth of one and the ſame Preacher. Many of theſe (it is likely) they had heard Chriſt Preach divers times before, but they were never wrought upon till now; this Sermon did the deed with them, which no other could effect; and yet (no queſtion) in its own nature as powerful as this. The Lord has his own time and ſeaſon for the making of his word powerful to us; and what he does not at one time, he is pleaſed graciouſly to bring about at another.
This teaches both Miniſters and People to perſevere and go on ſtill in their work, without deſpair; Miniſters, as to the work of Preaching; and People, as to the work of Hearing, both to wait for the ſtirring of theſe waters. We cannot preſently conclude of any Miniſtery to be unprofitable to us, unleſs we will conclude it of all. For if one Sermon does not perſwade us, another may. God has a ſpecial hand and providence in theſe matters, and in nothing more: He orders the labours of his Servants, and the words which come from them, as may be moſt ſutable to the occaſions of that Auditory which is more particularly intereſſed in them; ſo as to miſs ſuch a particular opportunity, is ſometimes to loſe the very moment and ſeaſon of Grace it ſelf. If the Jews had loſt this Sermon of Chriſts, though they had heard many other before it, they had loſt even the ſaving of their Souls; for it was this Sermon that was effectual to their Converſion rather than any other.
Which I do not ſpeak to this purpoſe, as if there might never be an occaſion of withdrawing from the Miniſtery which is ſet over us for ſuch and ſuch a time; but that we be mindful upon what terms it be done by us, not lightly, and upon eaſie grounds, as of vanity, or inconſtancy, or courteſie; for now and then it is a temptation of Satan, preventing us from the hearing of ſuch Truths, as might nearly concern us, and ſuch a Sermon as in all probability might be moſt operative and effectual to us. As he ſpake thoſe words, that is, as he delivered that Sermon, by carrying the reference of it to Chriſt's whole diſcourſe for that time in general.
Secondly, As he ſpake theſe words; that is, thoſe paſsages in the Sermon in particular, by carrying the reference of it to ſomewhat that immediately preceded. And ſo there is this in it. That it pleaſes God to make ſome ſpeeches and paſſages in a Sermon more effectual than ſome others. All that Chriſt had ſaid before, it wrought nothing with them; but when he ſpake thoſe words, they then believed on him. This is the caſe oftentimes with people, as to the hearing of the hearing of the Word of God. Thus it was with St. Peter's Converts, Acts 2.37. foreign, When they heard theſe things, they were pricked at the heart: that is, What the Apoſtle had uttered to them immediately before. So, it is that which many can bear witneſs to for their own particular, whether in point of either Conviction or Conſolation, that ſuch a Word or Sentence in the Sermon was that which prevailed with them.
This is ſtill matter of Direction to both parties, whether Preachers or Hearers. Firſt, for us that are Preachers, that we look up to God for his aſſiſtance of us in every particular. It is not enough for us to be watchful over our ſelves in ſome paſſages, and neglectful in others, no, but attend to our work in all, and, as near as may be, to every word that iſſues from us.
Secondly, For thoſe which are Hearers, here is matter of Direction to them alſo: Firſt, to keep up their attention the whole Sermon througout. It is not ſufficient for any to attend a little at the beginning of a Sermon, and then afterwards to let their attention flag, it may be to fall aſleep, or any other way beſides to divert their minds; foraſmuch as in ſo doing, they may perchance let ſlip that paſſage which does moſt chiefly and principally concern them, and more peculiarly belong unto them, as to the good and benefit of their Souls. Look therefore (as I ſaid before) we had need be careful how we miſs ſuch a Sermon, which we are at any time called to hear; ſo alſo in that Sermon, how we miſs ſuch a particular Doctrine or Paſſage in it. If the Jews had not heard thoſe words as well as all the reſt, their Faith had been in danger of loſing.
Again, ſecondly, for thoſe which have obſerved ſome one paſſage in a Sermon to be more eſpecially effectual to them, here's direction alſo for them, namely, that they would be ſure often to meditate and to think upon it. Of all other points beſides, ſuch as theſe ſhould be precious with them, and daily thought of and ruminated by them; foraſmuch as thoſe Truths which are the means of firſt converting us, are commonly the moſt uſeful to ſtrengthen us, and confirm us after Converſion. Et ex eiſdem principiis nutrimur unde constamus, as it is in Philoſophy; We are nouriſh'd by the ſame Principles whereof we conſiſt.
But what were thoſe words in particular which the Evangeliſt means, that were thus effectual, and which the Jews now hearing from the mouth of Chriſt, believed on him? This we muſt gather from the Context, there we ſhall find two Doctrines eſpecially; the one concerning His Suffering, and the other concerning His Authority and Call to the Work which he undertook.
Firſt, Concerning His Suffering, in ver. 28. When ye have lift up the Son of Man, &c. there's the Doctrine of Christ crucified; it is a converting and ſaving Doctrine, it is ſuch, as in the nature of it is apt to work upon the hearts of thoſe which are acquainted with it. As he ſpake this, they believed on him. So it was in the fore-named Auditors of St. Peter, Acts 2.37. When they heard this, then, &c. Therefore it is that the Apoſtle Paul ſtands ſo much hereupon in all his Miniſtery, 1 Cor. 1.22, 23. The Jews require a ſign, and the Greeks ſeek after wiſdom; but we preach Chriſt crucified unto the Jews a stumbling-block, and unto the Greeks fooliſhneſs; But unto them that are called, both Jews and Gentiles, Chriſt the power of God, and the wiſdom of God. Chriſt crucified is God's wiſdom and power. Hence it was that the ſame Apoſtle made this the chief work of his Miniſtery, 1 Cor. 3.2. I determined not to know any thing among you, ſave Jeſus Chriſt and him crucified. This is the Doctrine which is moſt uſeful.
Firſt, as it implies in it the greatneſs of mans miſery by reaſon of ſin. Thoſe Doctrines are moſt effectual to converſion, which do moſt diſcover a man to himſelf, ſhew him his ill condition by Nature; now ſuch does this implicitely: it diſcovers the grievous nature of ſin, which nothing would expiate but the precious Blood of the Son of God himſelf; it ſhews us what we did deſerve, by that which He did actually endure.
Secondly, it is the moſt mollifying Doctrine, as it implies in it the great love and bowels of God in Chriſt towards us. Greater love hath no man than this, to lay down his life. And how much is there in this to melt us, and to work upon us? What ſhould we now do for him, who hath done ſo much for us? and how ſhould we love and embrace him, and entertain him with all affection that may be, by way of requital?
Thirdly, It is the moſt Reforming Doctrine, it carries amendment it ſelf in the very bowels of it; yea, it inſtructs us and directs us to it. Chriſts dying for us, teaches us to kill ſin in our ſelves, and to mortifie our ſtrongeſt corruptions by a power fetch'd and derived from his death. According to that of the Apoſtle in Rom 6.6. Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin; for he that is dead, is freed from ſin.
Therefore we ſhould ſtudy this Doctrine, and be well verſt and acquainted with it; Miniſters, we ſhould much inculcate it; and People, we ſhould very much hearken and attend unto it. And that was one branch of theſe words, to wit, Chriſts death and ſufferings, His lifting up, &c.
The ſecond was his Calling and Authority in the next words, I do nothing of my ſelf, but as my Father hath taught me, I ſpeak theſe things; and he that ſent me is with me. Whence we learn, That the Authority and Calling of the Miniſter is a ſpecial ground for the ſucceſs of his Doctrine. When theſe Jews heard, and heard it demonſtrated, that Chriſt came by the deſignation of his Father, who knew him, and was converſant with him; now they preſently believed on him. Therefore we ſee what thoſe who take upon them the Miniſtery ſhould eſpecially look unto, viz. That they find it to be thus with themſelves; that they are ſuch whom God himſelf does imploy and ſend about this work; otherwiſe they can never expect aſſiſtance in their work, nor yet ſucceſs upon it: Whereas thus being, they may look for both. And ſo much for the ſecond thing, the Determination of the Doctrine, As he ſpake theſe words.
The third and laſt is the Determination of the Time, As he ſpake; that is, in his very ſpeaking, inter loquendum: foreign. This is another thing obſervable of us, as to the efficacy of the Miniſtery, that though not always, yet oftentimes it proves effectual in the very diſpenſation. This preaching of the Word, and the ſucceſs of it, they now and then go both together; ſo they did here, and ſo likewiſe in ſome other places, as to take one for all, Acts 10.44. While Peter ſpake theſe words, the holy Ghoſt fell on all them that heard the word. There's two things at once in this paſſage; Firſt, the ſuddenneſs of this ſucceſs; and ſecondly, the ſeaſonableneſs. The ſuddenneſs of it, that it took preſently. The ſeaſonableneſs, juſt in the very ſpeaking.
Firſt, Here's the Suddenneſs, preſently, all upon the ſudden: Here's the Return as ſoon as the Venture; Chriſt did no ſooner preach, than the Jews did believe. This is one thing which God is pleaſed ſometimes to order, to give ſpeedy ſucceſs upon endeavours in the work of the Miniſtery. Generatio fit in inſtanti; it is ſo not onelyonly in Nature, but in Grace; In Regeneration and the work of the New-creature; nay, 'tis here more eſpecially, wherein many at once, and without ſucceſſion or leaſure, are brought home to God, and have his image ſtampt upon them all in a moment.
Secondly, Here's the Seaſonableneſs of this ſucceſs, juſt in the very ſpeaking. This is not ſo always, but ſometimes; it pleaſes God now and then to concur with our Miniſtery in the very time and moment of its execution. Look as it is on the other ſide in Prayer, and our ſpeaking to God, God anſwers us whiles we are ſpeaking to him, nay, in ſome manner before, as it is expreſt in Iſa. 5.24. And it ſhall come to paſs, that before they call, I will anſwer, and whiles they are yet ſpeaking, I will hear. So is it likewiſe in Gods ſpeaking to us, he makes it to be ſo alſo with our ſelves, that we ſhall hear whilſt he is ſpeaking to us: His Word and his Spirit go together, and the latter to put an efficacy in the former.
This ſhould make us all, with ſo much the more diligence, to attend theſe Means of Miniſterial Diſpenſations, for they are the gales and breathings of the holy Ghoſt, who delights for the moſt part to convey and communicate himſelf in them, both in regard of his firſt entrance and ſlipping into us, as alſo to his further progreſs and perſeverance in us. Both the beginnings and confirmations of Grace are upon ſuch occaſions. So much for that. And ſo I have done alſo with the ſecond General Part of the Text, which is the Occaſion or Seaſon of the ſucceſs of Chriſts Doctrine upon theſe Jews, in theſe words, As he ſpake thoſe words. So much for this whole Verſe.