Exposition of John, Chapter 10 – Chapter 11

Exposition of John · Chapter 10 – Chapter 11

p. 193CHAP. X.

THe doctrine contained in the firſt part of this Chapter▪ hath an immediate connexion with what was ſpoken in the cloſe of the former; concerning Chriſts authority to adminiſtrate the affairs of his Church and people, as their true ſhepherd, and the Phariſees being but blinde guides; And in this part of the Chapter, Chriſt propounds the parable concerning the true and falſe ſhepherd, ver. 1, 2, 3, 4, 5. which the Phariſees not underſtanding, ver. 6. he doth himſelfe explain it, ver. 7.—18. Upon which a ſchiſme ariſeth among the people concerning him, ver. 19, 20, 21. In the ſecond part of the Chapter, we have a ſharp conteſt betwixt Chriſt and ſome of his enemies; Wherein, 1. They challenging him of want of freedome in his doctrine, and deſiring him to declare freely what he was, He declares that both his doctrine and works had already cleared that caſe, ver. 22.—25. and that their unbeliefe was an evidence of their reprobation, ver. 26. ſeeing they had not the properties of his ſheep, ver. 27. and needed not expect theſe favours which he and his Father (with whom he was one) would conferre upon his own, ver. 28, 29, 30. 2. They being about to ſtone him, pretending that they did it, not for any good work, but for alledged blaſpemy; ver. 31, 32, 33. Chriſt doth prove, both by Scripture, and by his works, that it was no blaſphemy to aſſert that he was the Sonne of God, and one with the Father, but it was their duty to beleeve it, ver. 34. — 38. 3. They being offended at this, do ſeek to apprehend him; but he with draweth, and leaving the City, goeth to the place where John at firſt baptized, where his miniſtrie is ſucceſſeful, ver. 39. — 42.

Ver. 1. VErily, verily, I ſay unto you, He that entreth not by the doore into the ſheepfold, but climeth up ſome other way, the ſame is a thiefe and a robber:

2. But he that entreth in by the doore, is the ſhepherd of the ſheepe.

3. To him the porter openeth, and the ſheepe heare his voice, and he calleth his own ſheepe by name, and leadeth them out.

4. And when he putteth forth his own ſheep he goeth before them, and the ſheep follow him: for they know his voyce.

5. And a ſtranger will they not follow, but will flee from him, for they know not the voyce of strangers.

This firſt part of the Chapter containeth foure particulars; Whereof the firſt (in theſe verſes) is the propoſition of the parable, (as it is called, ver. 6.) concerning the true and falſe ſhepherd, who are deſcribed from their contrary marks and properties; the falſe ſhepherd, chiefly, ver. 1. and the true, ver. 2, 3, 4, 5. In it ſeveral things occurre, to be cleared and obſerved. And,

Firſt, The occaſion and ſcope of the parable is breefly to be cleared. And for this end, it is to be conſidered, that the Scribes and Phariſees took it in ill part, that they were not looked on as the only Teachers of the Church, and they did diſclaime that Chriſt had any authority to teach the people, Chap. 9. 29. And in particular, they were grieved that Chriſt had not only aſſerted his own authority, but had inſinuate that they were blinde guides, Chap 9. 39, 40, 41. Therefore Chriſt, continuing his diſcourſe to the ſame auditory that were preſent, doth by this parable point out himſelf as the true ſhepherd of his ſheep, and conſequently, that he was the true Meſſiah, who had been promiſed under that name, Ezek. 34.23. And he doth, on the contrary, point out who were not the true ſhepherds; under which deſcription are comprehended all theſe who either aſſumed to themſelves the office of the Meſſiah; or, who in their entry to an ordinan…y calling, were intruders and not of Gods appointing; or were, in their doctrine, erroneous; or theſe who albeit they had an external call, and preached ſound p. 194doctrine, yet were but hirelings, as to their fidelity in diſcharge of their truſt. And as for the application of this to the preſent Teachers of the Church of the Jewes, (which Chriſt doth in the firſt place intend here;) we are not to conceive that Chriſt doth contradict his own doctrine, Matth. 23.2, 3. where he aſſerts their lawful calling, and mens obligation to heare what they taught according to the Word; For, albeit all that be true, yet they come in among falſe ſhepherds; partly, in ſo far as they were an order of Phariſees, not inſtitute by God; partly, as they taught unſound doctrine, and particularly, did corrupt the doctrine concerning the Meſſiah, and righteouſneſſe to be had by him; and partly, as they were but mercinary and unfaithful, either in the exercing of any lawful calling they had, or in diſpenſing the true doctrine which they acknowledged.

Secondly, Chriſts grave aſſeveration, Verily, verily, I ſay unto you, uſed both in the propoſition of the parable, verſe 1. and the expoſition of it, verſe 7. may teach. 1 There is great need of frequent excitation and up ſtirring to heare doctrine, and lay it to heart; Therefore doth he, in whoſe mouth no guile was ever ſound, 1 Pet 2.22. finde it needfull to ſtirre them up, by this grave introduction. 2. It is a matter of no ſmall importance to people, that they diſcerne who are their true ſhepherds, and who are but intruders to deceive them: Therefore doth Chriſt propund it thus, as a weighty point. 3. Chriſt by his doctrine hath not only groſſe or open vices, generally condemned by all to reprove, but even theſe principles and courſes that ordinarily paſſe currant among all; Therefore alſo is this aſſeveration premitted, to ſhew that it was a very weighty point, and hard to be received, as being contrary to the general received opinion, that the Phariſees were the only true ſhepherds. 4. Such as are imployed to carry truth, ſhould publiſh it in a reverent and grave manner, and ſo as their behaviour give no occaſion to deſpiſe or reject it; Therefore, alſo, doth Chriſt, by his own grave way of preaching, commend this doctrine to the hearers.

Thirdly, Chriſts practice, both here, and elſewhere, in making uſe of a parable in propounding ſpiritual truths, would be conſidered. And this way of ſpeaking truth in borrowed tearmes, though taken from things known among men, did ſerve for theſe ends. 1. To make ſpiritual things plain and clear, being ſpoken of in tearmes borrowed from things wherewith we are beſt acquainted; So Joh. 3.12. And as this doth commend plainneſſe in the way of preaching, and ſheweth Chriſts great skill and happineſſe in expreſſing his minde to mens capacity, (which was a fruit of his perfect knowledge, ſeeing it is but mens darkneſſe and confutedneſſe that renders them unable to expreſſe truth to the capacity of mean ones:) So alſo it puts us in minde, that it is our duty in obſerving theſe common things, whereof Chriſt makes uſe in preaching, to gather ſome ſpiritual inſtruction from them, as his practice doth teach. 2. Albeit the propounding of parables, being joyned with the explications thereof, did tend to make truth more plain; yet on the other hand, the naked propounding of parables without the explication, did keep the matter dark, and that in Gods righteous judgement upon malicious and wicked men, to whom the means of ſalvation do no good at all, Matth. 13.10, 11, 12, 13. 3. This way of preaching did alſo tend to inculcate divine and neceſſary truths; as being not only twice told, once in the parable, and againe in the expoſition, but uſe being made of ſuch obvious things, as might make the matter (being once underſtood) take deeper impreſſion. And herein, Chriſts wiſdome doth meet with an ordinary diſeaſe among men, which is, to receive but a ſlender impreſſion of moſt materiall truths, which therefore they do eaſily let ſlip, Heb. 2.1. 4. This way of preaching did alſo tend to beget and excite an appetite after divine truths, while as the hearers are held in ſuſpenſe in hearing the parable, and excited to deſire to know the explication, as was the diſciples frequent practice: And indeed, where there is much wealth of ſpiritual doctrine, nothing is more difficult, then to keep men in appetite after the Word, and from leathing of it.

Laſtly, ſomewhat is here to be ſpoken of the whole ſtructure and parts of this parable. For albeiet it were very impertinent to explain here the properties of ſheep, and their herds, and folds, in themſelves; ſeeing that is not the doctrine intended here, but another thing is pointed at under that repreſentation; And albeit it be only required in a parable, that the matter propounded be purpoſe-like in it ſelfe, having its own parts, all ſuitable and agreeing to the fabrike of the parable; and that ſome of the chiefe parts, and the whole parable jointly conſidered, have ſome analogy to the purpoſe intended to be ſpoken of under that parable; So that to preſſe every particular part thereof to point out ſome ſpiritual purpoſe, is but to wreſt the parable, and the ſcope of him that uſeth it: Yea, albeit Chriſt in the explication, do chiefly inſiſt upon that of the door, and the true and falſe ſhepherd, and do ſpeak of the true ſhepherd chiefly with relation to himſelfe; Yet if we conſider, 1. That what is here explained is twice told, that we may be excited to conſider it again and again. 2. That what is not expreſſely explained, is yet touched in the by. 3. That this parable is not like to many others, wherein ſome purpoſe or thing is made uſe of for once, the ſcope whereof tends to illuſtrate the preſent purpoſe; but this, for moſt part, containe nothing but the very ordinary ſimilitudes and borrowed expreſſions, whereby the Scriptures point out ſpiritual things and truths; and ſome of them are afterward repeated in this ſame Chapter, as familiar and plain doctrine. 4. That ſome things which are but hinted in the by in the expoſition, are more fully ſpoken to on the parable; So that we are remitted to it for the further conſideration thereof. If, I ſay, we conſider theſe things, we may hold forth the ſtructure and parts of this parable in theſe particulars, which are ſo many inſtructions. 1. Albeit the Lord might juſtly have rejected all Adams poſterity, upon the breach of the Covenant of works; Yet it pleaſeth him, from among theſe loſt ones, to ſelect unto himſelfe ſome to be veſſels of mercy; for, here he hath ſheep, whereby, (as is after cleared) are underſtood his elect and converted children, who are differenced from p. 195reprobate goats, as will be made viſible at the laſt day. As for the reaſon of the name, and the reſemblances betwixt them and ſheep, ſundry may be brought, from their harmeleſſe ſimplicity, their cleanlineſſe, and profitableneſſe, their readineſſe to wander, their tractableneſſe, &c. But theſe may ſuffice us, which are recorded afterward in the parable. 2. Among other favours conferred upon Chriſts people, he hath, in particular, appointed for them the priviledge of a Church ſociety, wherein the elect are converted, and the converted live under his care and bleſſing, in the uſe of his Ordinances, till they be fitted for glory; for, the ſheep have a ſheepfold, which is expounded to be the Church, as may be gathered from verſe 16. It is but a needleſſe alegorizing, to gather from hence the outward baſeneſſe of the Church in this world; ſeeing the ſcope is only to ſhew, that their Church ſociety is as ſuitable to them, as a ſheepfold is to ſheep; and that, however reprobates may be within the viſible Church; yet, the good of the priviledges thereof do redound only to the elect. 3. Albeit Chriſts ſheep are bound to watch over themſelves; Yet are they not altogether left to their own care of themſelves; but he hath provided paſtors for their better proviſion and ſecurity; for, there is the ſhepherd of the ſheep, Chriſt himſelfe and his ſent ſervants. Whereby is intimate, that they can no more ſafely want paſtours, then a weak flock can want a ſhepherd. 4. As God hath provided lawful Miniſters for the good of his people; ſo others are ready to obtrude themſelves upon them under that name, who have no ſuch warrand; for, as there is the ſhepherd, ſo there are theeves and robbers, who yet will ſeek the ſheep to follow them, and hear their voyce, as if they were true ſhepherds, as is imported verſe 5. 5. It is one clear evidence of a falſe ſhepherd, that he doth not enter in a right way, or by the right doore, but taketh ſome ſiniſtruous courſe of his own; for, ſo much may be gathered from this, that he entreth not by the doore, but climeth up ſome other way, of which more in the explication. And, on the contrary, the lawful ſhepherd entreth in by the doore, and to him the porter openeth, that is, (without ſtraining what Chriſt hath not explained) he is admitted as a known man, and enters with Gods approbation, and in his way, as a porter openeth to him whom the Maſter of the houſe alloweth to be let in. 6. Such as do unwarrantably thruſt themſelves into the Miniſtry, are ſent, and do come for little good, but much hurt to the flock, let them pretend to what they will; for, the ſame is a thiefe and a robber, of which alſo afterward. 7. As faithful paſtours have Gods approbation in their entry; ſo they do acquit themſelves faithfully in diſcharge of their truſt; ſo is here held out in ſeveral particulars. His calling his ſheep by name, imports his particular inſpection and care of every one of the Lords flock, and his acquaintance with them and their conditions; which though it be eminently verified on Chriſt, yet it is the duty of every faithful paſtour in his meaſure. His leading them out, to their paſture, muſt not be ſo ſtrained, as if the Church, which is their fold, were not the place of their feeding alſo, But it imports that faithful paſtours will make it their care, not only to keep the Lords people in ſome external Church-order, as ſheep within a fold, but to feed them alſo with ſound doctrine. His going before them, when he putteth them forth, (which is the practice of ſhepherds in ſome Countries) imports not only his going before them by doctrine and good example, but alſo his vigilancy and care about them, and to protect and defend them. 8. The true ſheeps carriage in reference to theſe ſhepherds, doth hold forth ſeveral properties of Chriſts true ſheep. As, 1. They are brought to be ſenſible of their need of direction from God; for, they are guided by the voyce of the ſhepherd. 2. They are gifted with diſcerning to know the voyce and doctrine of Chriſt, and of his faithful ſervants; for, they hear and know his voyce, as ſheep in ſome countries do diſcern the voyce of their own ſhepherds. 3. What directions they get, they do upon all hazards follow; for, as ſheep in ſome countries do follow their ſhepherd upon his call, ſo they follow him. 4. They are ſo far enabled to diſcern falſe Teachers and corrupt doctrine, as they do approve of neither; and not only will not obey their doctrine, but will flee from them, that they be not infected nor enſnared with their allurements; for, a ſtranger they will not follow, (when he calls them to follow him in a wrong way) but will flee from him, (as one they will have nothing to do with all,) and that becauſe they know not the vo…ce of ſtrangers, that is, they do not approve them, though they have a knowledge of diſcerning, whereby they know them and their doctrine to be naught. This is aſſerted of Chriſts ſheep, not becauſe they cannot at all erre, nor yet only becauſe it is their duty thus to do, (for that is common to them with reprobates;) but becauſe, 1. When any do either embrace falſe doctrine, or fall in liking with corrupt men, who run unſent, it is no ſigne of their grace, but of their corruption, ſo to do. 2. Whatever dangerous errours a child of God may be overtaken with, yet he will at length recover out of them. And, 3. Whatever may be ſaid of a child of God his living and dying in ſome leſſer errours, in times of ignorance; Yet ſuch as perſiſt in groſſe errours, and particularly in ſeeking another way of ſalvation beſide Chriſt, (which is the firſt and chiefe thing Chriſt points at here in theſe Phariſees) they do prove that they are no ſheep, whatever glorious ſhewes they make.

Verſe 6. This parable spake Jeſus unto them: but they underſtood not what things they were which he ſpake unto them.

The ſecond particular in this part of the Chapter, is, the ignorance of the Phariſees, and their not underſtanding what Chriſt pointed at by this Parable, which occaſions the following explication. Whence learn. 1. Such as are moſt taken up with a conceit of their own knowledge and abilities, are ordinarily moſt ignorant, eſpecially, of the doctrine of Chriſt; for, theſe Phariſees (who could not endure to be accounted blinde, Chap. 9. 40.) underſtood not what things they were which he ſpake unto them. 2. It pleaſeth the Lord, p. 196ſometime, to give unto conceited men many evidences of their own weakneſſe, if ſo be they would make uſe thereof, to humble them; As here he gives a ſpeedy proofe that theſe conceited men were indeed blinde. 3. It is a double mercy, when Chriſt not only ſpeaks unto a people, but doth make his minde plain thereby, and doth open their eyes to underſtand it; Therefore is their ignorance marked, to ſhew the mercy of the following explication. And a particular Sermon is made, to point out this priviledge of getting knowledge of Chriſts doctrine and Parables, Matth. 13.10, 11, 12, &c.

Ver. 7. Then ſaid Jeſus unto them again, Verily, verily, I ſay unto you, I am the doore of the ſheep.

The third particular in this part of the Chapter; is, the explication of the parable, in ſo far as was needfull, or for Chriſts preſent purpoſe; Which we may take up thus: 1. Chriſt declares himſelfe to be the doore of the ſheep, ver. 7. both in reſpect of paſtours, ver. 8 and beleevers, ver. 9. 2. He declares him elſe to be the good ſhepherd, in oppoſition to tyranous robbers, ver. 10. and to hirelings, ver. 11, 12, 13. And in reſpect of his fidelity and care of all his ſheep, ver. 14, 15, 16. 3. He obviates the ſcandal that might be taken at that proofe of his fidelity, of laying down his life, ver. 17, 18.

In this verſe Chriſt doth gravely aſſert that he was in effect, to his elect and Saints, what the doore of the ſheepfold is unto ſheep. Whence learn, 1. Chriſt is a Teacher who can make his own minde to be underſtood, and when he pleaſeth, he will ſo do, to the converſion, or, at leaſt, the conviction of the hearers; Therefore, ſeeing they underſtood it not, he ſpake unto them againe, that he might explaine it. 2: Borrowed ſpeeches and types, are plain enough, if rightly underſtood; and the name of the type may be given to the thing typified, without any tranſubſtantiation of the ſubſtance of the one into the other, but only by reaſon of ſome ſimilitude of properties and effects that is betwixt them; Therefore, ſaith Chriſt, I am the doore, becauſe he is that unto his children, which a door is unto ſheep entering the fold. 3. Even Chriſts elect are, of themſelves, and by nature, ſecluded from all acceſſe to God, and from all communion with him, in grace here, or glory hereafter; for, that they need a door, it imports they are without. 4. It is by Chriſt only that loſt ſinners are admitted to partake of the priviledges and benefits of grace here, or glory hereafter, and who ſo come to him, and employ him on his own tearms, will be admitted; for, ſaith he, I am the door of the ſheep.

Ver. 8. All that ever came before me, are thieves and robbers: but the ſheep did not hear them.

In this verſe Chriſt clears how he is the doore in reſpect of other paſtours; for clearing whereof, we are not to underſtand that by theſe that came before him, are meant the true Prophets, for he ſpeaks of them who came, and not of them who were ſent. But the ſpeech relates, partly, to them who before that time gave out themſelves to be the Meſſiah, (as ſome, it ſeems, there were, Act. 5.36.) And partly, to them who did intrade themſelves into a lawful office, not entering by him, and his warrant, who is the door, and who did not preach him up to be the only door by whom beleevers have acceſſe to God, or did eſtabliſh any religious means and waies of reconciliation to God beſide him. Theſe, and ſuch as they, whether they be before or after Chriſt, in reſpect of time, yet they come before him, in ſo far as they run without his commiſſion, and inſtructions. And though the context ſeeme to referre it, chiefly, to them who were before him in time; Yet theſe are ſufficient characters whereby to try the like perſons, or courſes in all ages. So the meaning is; That whoſoever take upon themſelves the perſon and office of the Meſſiah, and whoſoever do uſurp a lawful calling in the Church without his call, and do not preach the ſound doctrine of Chriſt: they are in effect, and ought to be accounted but murtherers and robbers, and whoever do follow them and their doctrine, yet none of the elect will finally perſiſt in ſuch a courſe; as had been verified in the caſe of former ſeducers. Whence learn, 1. Such is the vanity & perverſity of mens hearts, and ſo great, oftimes, is the Lords quarrel againſt the viſible Church; that there will not be wanting in all ages, men of deluded and corrupt judgements, to corrupt the doctrine, and uſurp the moſt eminent Offices appointed for her good; for, there is an all of them who come before him. 2. However men of old, and of late, have cried up themſelves, and their deviſed doctrines concerning the reconciliation and ſalvation of ſinners; Yet there is no Mediatour but Chriſt, nor any acceſſe to the favour of God ſince the fall of man, but by him; for, all theſe came before him, as is explained, and ſo miſtook the way. 3. As faithful Teachers of Chriſt are a great bleſſing to the Church; So they who …unne unſent, or corrupt the doctrine of reconciliation and ſalvation, which is only to be had by him, they are a great judgement and plague, and ought to be looked on as ſuch; Therefore are they reſembled to theeves and robbers, of which, verſe 10. 4. Albeit corrupt men will not want their own followers, who, for not receiving the love of the truth, are given up to ſtrong deluſions; And albeit not only the unconverted elect, but even regenerate Saints, may for a time be overtaken: Yet none of the elect will be ſuffered to perſiſt finally in following theſe Sect-Maſters, and their corrupt doctrines; for as it was before, the ſheep did not hear them (to wit ſo as is expreſſed in the doctrine) ſo it will be ſo ſtill.

Ver. 9. I am the doore, by me if any man enter in, he ſhall be ſaved, and ſhall go in and out, and finde pasture.

p. 197In this verſe he repeates the aſſertion, that he is the door, and clears it with relation to the ſheep, ſhewing that whoever entereth by him, ſhall be put in a ſecure condition, till they obtain eternal ſalvation, and ſhall be abundantly refreſhed and fed. And, by this he points out the neceſſity of paſtours entering by him, and their pointing him out as the only way of ſalvation, which is the principal ſcope of the doctrine. To go in and out, is not to be ſtrained here, as ſignifying that they who enter into the fold of the Church, may lawfully go out again; but, as ſheep are cared for by their ſhepherd, ſecured in their fold, brought out to paſture, and watched over there; ſo they ſhould finde in him protection and refreſhment; and as men in times of peace go out and in ſecurely about their affaires, ſo ſhould they walk ſecurely under his ſhadow. See Pſal. 121.8. Whence learn, 1. The abſolute neceſſity of Chriſt is a doctrine never enough inculcate upon loſt ſinners, who either lie ſecure, dreaming of Gods favour, or look to make their peace by other means without him. Therefore is it repeated I am the door. 2. It is not enough that men be convinced, and in their judgement do acknowledge the neceſſity of Chriſt, and the great priviledge of acceſſe through him; unleſſe in their practice they emprove and make uſe hereof; for, he is the door, that by him men may enter in, and not ſtand afar off, commending the great priviledge only. 3. Such as come to God through Chriſt, and do ſeek ſalvation only through him, ſhall be preſerved in all hazards, till they attain to eternal ſalvation; for, by me if any man enter in, he ſhall be ſaved. 4. Such as come to God through Chriſt, have allowance of much ſpiritual freedome, tranquility, and ſecurity of minde, in all their Chriſtian courſe, till they arrive at their compleat reſt; for, he ſhall go in and out, doth import this, that he ſhall not be ſhut up, but at freedome, that he may go about his lawful affairs, and may do it without anxiety or feare. 5. Such alſo as do thus come to God, will finde ſuch ſatisfaction and ſpiritual refreſhment for making them grow in grace, as they ſhall not need to complain, or betake themſelves to other comforts; for, he ſhall finde paſture.

Ver. 10. The thiefe commeth not, but for to ſteale, and to kill, and to deſtroy. I am come that they might have life, and that they might have it more abundantly.

Chriſt proceeds to declare that, as he is the door, ſo, he is the true ſhepherd. And that firſt (in this ver) in oppoſition to theſe whom he called theeves and robbers, that is, they who give out themſelves to be the Meſſiah, or who run unſent and bring corrupt doctrine. Theſe he declares to be enemies and not ſhepherds, as coming only to do the flock prejudice; But his errand is to give them life, and that in great abundance. Whence learn, 1. Falſe Teachers and ſeducers will have ſo many faire pretences, and plauſible ſhewes and appearances, that the evill of their way will not be ſoon ſeen; Therefore muſt it be ſo much inculcate, what it is the thiefe comes about. 2. Let ſeducers pretend never ſo faire, and people be never ſo much taken with them; Yet they do really come for the hurt of the flock, and it will prove …o, and be ſeen in end; for, the thiefe comes not, but for to ſteale &c. that is the whole ſcope of their work. And this mee…s with the blinde charity of any in the flock, who fear not ſo much hurt by their errours …s they expect good by their faire ſhewes of piety and p…. 2. Seducers are but thieves, in regard they do but make a prey of men, taking them away from Chriſt, ſtealing away their food that they may give them poyſon and betraying Chriſt of his glory, and them of their happineſſe; and in regard they do all this in a clandeſtine and indirect way; Therefore is it ſaid, The thiefe cometh not, but for to ſteale. 4. How happy ſo ever …ded ſouls may think themſelves, in being made a prey to ſeducers, and in being deluded with their indirect inſinuations; Yet all this tends but to their deſtruction, and to their eternal ruine, if mercy prevent it not; for, as the thiefe cometh to ſteal, ſo alſo to kill and to deſtroy, and ſo they are robbers, or murthering theeves, as ver. 8. 5. Chriſt is a ſhepherd who will be ſo far from deſtroying his flock, that he will give life, even to theſe of them who are dead; for, I am come that they might have life. 6. Chriſts great ſcope in coming to the world, is, to purchaſe and conferre life upon his own Elect; And whatever his dealing toward them be, yet it tends all to this, and when they finde it otherwiſe, it is their own miſtake: for, ſaith he, I am come that they might have life. 7. Chriſt by his coming, not only intends life, but more abundant life to his flock, that is, 1. Albeit he gave life to his people before his comming, yet he hath let it out more abundantly ſince, to ſhew the difference betwixt the Sonne of righteouſneſſe now ariſen, and the light that his people had (though from him) before. 2. He will not only give that life that may ſimply ſupply the neceſſity of his people, but ſuch a ſuperabounding meaſure, as may teſtifie his fulneſſe, and may completely refreſh them. 3. Having conferred this abundant life in converſion, he will make it grow more and more while they are within time, 1 Theſ. 4.1. 4 All this is but a drop, in compariſon of that abundance of life that is reſerved for his people in glory. In theſe reſpects it is ſaid, I am come that they might have life, and that they might have it more abundantly.

Verſe 11. I am the good ſhepherd, the good ſhepherd giveth his life for the ſheep.

Secondly, Chriſt declareth himſelfe to be the true ſhepherd, in oppoſition to hirelings, who albeit they have a lawful calling, and do not come to kill with falſe doctrine, but do preach truth; yet they are unfaithful in the diſcharge of their truſt. In this verſe Chriſt declareth what he is in oppoſition to theſe; aſſerting that he is that good ſhepherd, who layeth down his life for his ſheep. For underſtanding whereof, it p. 198would be conſidered, that taking theſe properties of a ſhepherd ſtrictly, they do properly and only belong to Chriſt, and by them he is diſtinguiſhed not only from hirelings or ſeducers, but from all true Miniſters alſo that are ſent out in his name. But conſidering that he doth approve of lawful ſhepherds under himſelfe, and doth only oppoſe himſelfe here unto hirelings; we may (beſide the conſideration of what is peculiar to him, or requires a peculiar conſideration in him) look to theſe properties as they are taken more largely, and ſo ſome of them do belong alſo to his faithful ſervants in their meaſure and proportion, and by them they are diſtinguiſhed from hirelings and falſe teachers. Doctrine 1. Whatever hirelings or ſeducers infeſt the Church, yet the elect want not a ſhepherd; And albeit Chriſt employ ſervants under him, yet he doth not give over the charge of his people, but remains ſtill chiefe ſhepherd and overſeer unto them, to care for them, and furniſh food unto them by his own appointed means; for, in both theſe reſpects, I am the ſhepherd, ſaith he. See 1 Pet. 5.4. 2. Chriſt doth eminently deſerve the title of a good ſhepherd, as being infinite in knowledge, to diſcerne all the neceſſities of his flock, and in pity and wiſdome, to deal tenderly with them, according to their neceſſities; for, I am that good ſhepherd, ſaith he. See Iſa. 40.11. 3. Good and faithful ſhepherds do preferre the good of their flock, even to their own life; And as Chriſt not only gives life to his ſheep, but his own life for them, by way of ranſome; ſo his faithful ſervants ſhould not account their life dear, ſo they may fulfil their Miniſtry, and bear teſtimony to the truth: for, it is the character of a true ſhepherd, the good ſhepherd giveth his life for the ſheep. And Chriſt propounds it in general tearmes, to intimate that though this was eminently and ſingularly true of him, as the Saviour of his people; Yet his ſervants muſt be reſolved to lay down their lives, not to expiate ſinne, but for the ſervice of the Churches faith.

Ver. 12. But he that is an hireling and not the ſhepherd, whoſe own the ſheep are not, ſeeth the wolfe comming, and leaveth the ſheep and fleeth: and the wolfe catcheth them, and ſcattereth the ſheep.

13. The hireling fleeth, becauſe he is an hireling, and careth not for the ſheep.

In oppoſition to theſe properties, Chriſt declareth what the hirelings are, who minding only their gain, and having no intereſt in, nor affection to the ſheep, do upon the ſight of any danger from ſeducers or perſecutors, deſert their ſtations, and expoſe the flock to danger, verſe 12. And from this fleeing, Chriſt concludes that ſuch are hirelings, and care not for the flock, verſe 13. Whence learn, 1. It is not enough that men have an external lawful calling to the Miniſtery, and that they be not erroneous; unleſſe alſo they be faithful and ſingle in diſcharge of their truſt; for, beſide theeves and robbers, there is alſo the hireling, who is oppoſite unto, and diſapproven by Chriſt, as not the ſhepherd. 2. Albeit it be the will of God, that Miniſters and labourers get their wages, and be maintained; Yet ſuch as make it not the ſcope of their calling, to honour God, and ſeek the good of ſouls, but do minde only, or chiefly, their own game and baſe ends, they do prove themſelves not to be honeſt Miniſters: for, ſo is imported in his name, an hireling, and not the ſhepherd. 3. As the ſheep are all Chriſts own, by reaſon of his purchaſe of them, and dominion over them; So every true paſtour will account Chriſts ſheep as dear to him, as if they were his own, and that becauſe they are Chriſts: And who ſo do not thus reſpect them, they prove themſelves to be but hirelings: for, he is an hireling, whoſe own the ſheep are not, not only by way of poſſeſſion, (for ſo they are Chriſts only) but in reſpect of affection, and ſo it is expounded, verſe 13, he careth not for the ſheep. 4. Albeit it be a ſad enough ſtroak for the Church to be under hirelings, yet Satan is not ſatisfied with that, but, by Gods permiſſion, may hound out erroneous Teachers and Perſecutors, to moleſt and vexe her more: for, beſide the hireling, there is a wolfe which troubles the ſheepfold: whereby we are to underſtand both falſe Teachers, and Perſecutors, as readily corrupt doctrine is preſſed with violence. See Acts 20.29. 5. Albeit Miniſters in ſome caſes may lawfully flee, and particularly, when the trial and danger is perſonal to themſelves; Yet when they look more to their own caſe, then to the flocks weal, and when to avoid trouble, they deſert the flock in times of errour and common hazard, they prove themſelves to be but hirelings: for, he ſeeth the wolfe comming, and leaveth the ſheep, and fleeth. 6. Men may have more light, and foreſee trials better then others, who yet want courage to abide them; And corrupt men will no longer follow Chriſt and dutie, then they think to compaſſe their own ends by ſo doing; for, he ſeeth the wolfe comming, and knoweth he is a wolfe, and yee he fleeth, as hoping to attain no more of his baſe ends in that way. 7. When Satan and his inſtruments are let looſe upon a Church, and paſtours do prove unfaithful, there may be great havoke and deſolation made in it; for, in this caſe, the wolfe catcheth and ſcattereth all the ſheep. Some he catcheth by errour, he makes a prey of ſome by perſecution, and whoſo eſcape that trial, may yet ſuffer ſcattering, by diviſions, or deprivation of mutual fellowſhip and ſolemne aſſemblies. And albeit all this be the wolfes fault, yet it is alſo put upon the hirelings account, who by his example in ſhifting trouble, and by his withholding the encouragement of doctrine, and his want of courage in maintaining truth, doth open a gap to the wolfe, doth expoſe the ſheep as a prey, and doth weaken their hands. 3. Whoever they be that preferre their own commodity and eaſe to the weal of the flock, and do deſert their duty when the flock is in danger, they do prove themſelves to be but mercenary men and hirelings; Therefore is it again repeated, The hireling fleeth, becauſe he is an hireling, and careth not for the ſheep.

p. 199Verſe 14. I am the good Shepherd, and know my ſheep, and am known of mine.

15. As the Father knoweth me, even ſo know I the Father: and I lay down my life for the ſheep.

Chriſt proceedeth yet to clear that he is the good Shepherd, by other properties of a good ſhepherd, which alſo (with the former) do point out the differences betwixt him and falſe teachers and hirelings. In theſe verſes, He declareth himſelfe to be the good Shepherd, and proves it from that familiarity which is betwixt him and his people; He knowing and taking ſpecial notice of them, and they knowing and acknowledging him, verſe 14. This familiarity and relation is amplified, 1. From a ſimilitude or compariſon, that it reſembles, in part, that mutual knowledge and familiarity that is betwixt the Father and him. 2. From an effect on his part, that his reſpect and affection is ſuch to his ſheep, that he will give his life for them, verſe 15. Doctrine 1. The tender relations in Chriſt toward his people are worthy to be often ſtudied and meditated upon; and how he makes good theſe relations: Therefore ſaith he over again, I am the ſhepherd, and, the good ſhepherd. 2. Chriſt hath particular and exact knowledge of all his elect, and who they are that ſhall be ſaved, wherein he will not be diſappointed; for, I know my ſheep, doth import, in the firſt place, that he hath a knowledge of the individual perſons, as 2 Tim. 2.19. Joh. 13.18. 3. As Chriſt knoweth all his own, ſo he hath a ſpecial affection to them, and taketh ſpecial notice and care of them; So that he will not only have them converted, but being converted, his knowledge and affection will ſupply the defect of their prayers, and doth prove that his cures to their particular conditions cannot be miſapplied: So much alſo doth this import, I know my ſheep, that is, I affect, and take ſpecial notice of them. 4. Whoever are beloved of Chriſt, as his ſheep, he giveth unto them grace to know and acknowledge and love him; for, it muſt be mutual, though it begin at him, I know my ſheep, and am known of mine. 5. There is a mutual knowledge, acquieſcence, and affection, betwixt the Father and the Sonne Chriſt, which tends much to the comfort of beleevers in him; for, the Father knoweth me, and I know the Father. See Prov. 8.24,—30. 6. Albeit the acquieſcence and affection betwixt the Father and the Sonne be matchleſſe and incomprehenſible; Yet the relation and affection betwixt Chriſt and his ſheep cometh neareſt to reſemble it, of any other thing: for, to this purpoſe is this brought in here, that, As the Father knoweth me, and I (as the words in the Original will read) know the Father; So, I know my ſheep, and am known of mine. And albeit it hold good chiefly on Chriſts part, yet their part is not to be wholly ſecluded; who though they come far ſhort to make up the compariſon, yet this is the pattern according to which he will carry them on, ſo far as they are capable, See Joh. 17.21. 7. Chriſts affection is ſo reall and great, that he will give proofe of it by the greateſt effects his people can need, if it were to die, that they may live; Therefore doth he ſubjoyne, I know my ſheep, as the Father knoweth me, &c. and I lay down my life. 8. Chriſt came into the world, and laid down his life, only for his own elect, whom he knew, and whom he brings in to himſelfe by actual converſion; for, I lay down my life for the ſheep, and not the goats.

Verſe 16. And other ſheep I have, which are not of this fold: them alſo I muſt bring, and they ſhall hear my voyce, and there ſhall be one fold, and one ſhepherd.

Chriſt proves himſelfe to be the true Shepherd, from another property; Which is, His care to enlarge his Church, by bringing in his own among the Gentiles: Who albeit they did not belong to the Church of the Jewes, yet he would, in due time, convert and bring them in: And as he is that one Shepherd, ſo he will make up one Church of Jew and Gentile, the partition wall being removed. Whence learn, 1. Whatever be the malice or oppoſition of wicked paſtours againſt Chriſt; Yet he will have his own elect and Church in the midſt of them: for, here it is ſuppoſed that he had ſheep in Judea, notwithſtanding the malice of the Rulers and Phariſees, with whom he will gather other ſheep, from among the Gentiles. 2. Chriſt is a Shepherd who not only hath a care of thoſe that are brought in, but he mindeth alſo the enlargement of his Kingdome; As here we ſee. And herein honeſt Paſtours ſhould imitate him. 3. Albeit Chriſt, in the dayes of his fleſh, was Miniſter of the circumciſion only, Rom. 15.8. and would neither go himſelfe, not ſuffer his Diſciples to go into the way of the Gentiles; Yet the converſion of the Gentiles, as it was fore-propheſied in the Old Teſtament, ſo it was approven by him, and he purpoſed to have it brought about in due time: So much doth this prediction teach us. 4. Chriſts own, though as yet unconverted, are his ſheep, in reſpect of his eternal purpoſe to bring them in; and his heart is upon them, for that end: for, he calls them other ſheep, which I have, though they be not yet called, and he ſpeaks of his purpoſe of love concerning them, when they little knew him or it. 5. Chriſts elect ſheep may not only be living in nature, for a time, within the Church; but they may be living without the pale of the Church, to whom he will have the Goſpel ſent, to convert them and bring them in: for, thoſe other ſheep are not of this fold, or, no Jewes, nor of that Church which was the only Church at that time; and yet were ſheep. 6. Such as are Chriſts ſheep by election and purpoſe, muſt not only be converted, but brought in to the ſociety of the viſible Church, to live under Chriſts care and government; for they muſt be brought to the fold. 7. Chriſt himſelfe is chiefe in bringing in his elect, whatever p. 200inſtruments be employed; And he is at pains to ſeek them and gain their conſent, as being bound in the Covenant of Redemption, to preſent all that are given him by Charter, blameleſſe before the Father: Therefore ſaith he, I bring them, and, I muſt bring them, the matter not being left arbitrary, even in reſpect of his obligation. 8. Gods purpoſes are ſo unchangable, and Chriſts grace, conferred and applyed to the elect, ſo efficacious and invincible in operation, that he can undertake to prevail with them, to whom he ſo applieth it; for, he undertakes, they ſhall hear my voyce, which includes both faith and obedience. 9. All Chriſts converts, in all times and places, will carry the ſame ſtamp, and have the ſame properties agreeable to the Scriptures; for, what was the mark of his ſheep in Judea. ver. 3. the ſame is the character of converted Gentiles, and they ſhall hear my voice. 10. As all true converts are brought in to the ſociety of the Church; So under the Goſpel, the partition-wall betwixt Jew and Gentile is broken down, and they make up but one Catholick Church: for, there ſhall be one fold. 11. Chriſt is the only one chiefe Shepherd of the Catholick Church, diſperſed through the world, of Jewes and Gentiles; for, there ſhall be one fold, and one ſhepherd.

Ver. 17. Therefore doth my Father love me, becauſe I lay down my life, that I might take it again.

18. No man taketh it from me, but I lay it down of my ſelfe: I have power to lay it down, and I have power to take it againe. This commandment have I received of my Father.

Becauſe Chriſt had given that as one proofe that he is the good ſhepherd, that he would lay down his life for the ſheep; and the Jewes could not endure to hear that their Meſſiah ſhould ſuffer; Yea, and his very friends ſtumbled at it, Matth. 16.22. Therefore, in theſe verſes, he cloſeth this diſcourſe with obviating that ſcandal. And, 1. He declareth, that the Father loveth him, becauſe of this his ſuffering; which is not to be underſtood of that love wherewith he is loved as the eternal Sonne of God: but of love to him, and approbation of him, as Mediatour, evidenced in his through-bearing of him in his duty, and his exaltation of him after his ſuffering. 2. He declareth, that he was to lay down his life, not to continue deaths priſoner, but that having payed the ranſome, he might take it again with the Fathers approbation. 3. (Which explains that expreſſion of laying downe his life) He declareth, that for the nature of his death, it was not forced upon him, but he yeelded to it by a voluntary diſpenſation, and would prove it was ſo, by his recovering of himſelfe again out of the bonds of death. 4. He declareth, that he did all this in obedience to a command laid upon him by the Father, and this is the ground of the Fathers love to him, and of his voluntary ſubmiſſion. All theſe, being put together, may take away all juſt ground of ſtumbling at his croſſe. Doctrine 1. Chriſt, held out with his ignominious croſſe, is the great ſtumbling-block of the world; for, ſo is here imported. 2. Albeit ſhame and ignominy, joyned to the croſſe, do adde to the grievouſneſſe thereof; Yet all that could not hinder Chriſt to undergo it, for the good of ſinners, Heb. 12.2. and that he might caſt a coppy to his followers, 1 Pet. 2.21. &c. Yea, he not only bare the croſſe, but had ſo much courage under it, as to commend it as lovely, to them who are ready to ſtumble at it: Therefore, whoever ſtumbled at it, yet not only ſaith he, I lay down my life, but he propounds ſuch conſiderations as may make it appear lovely. 3. Chriſt the Mediatour is beloved of the Father, and is he in whom he is well pleaſed, that ſo all who come in under his ſhadow, may be accepted in him; for, ſaith he, my Father doth love me. 4. The Father is ſo well pleaſed with the reconciliation of loſt ſinners, that he loveth Chriſt for the undertaking thereof, and is fully ſatisfied with his ſuffering, for attaining that end; In both theſe reſpects it holds good, Therefore doth my Father love me, becauſe I lay down my life. The Father is pleaſed with him that he undertook that ſervice, and is content with his death as a ſufficient ranſome. 5. Croſſes that ſeem very gloomy, and have much diſpleaſure in them, are yet conſiſtent with the Fathers love toward the ſufferer, eſpecially when they are well borne; So much may we learn from Chriſts experience, who albeit he drank of a verry bitter cup, yet was beloved of the Father. 6. Gods love manifeſted toward any, in their following of his way, is a ſufficient cordial againſt all the bitterneſſe of it; for, albeit Chriſts ſufferings were bitter, and ſtumbled at by many, yet this ſufficeth him, that therefore doth my Father love me. 7. The backſide and iſſue of Chriſt and his followers croſſe, being rightly conſidered, may ſweeten all the rough way that leads to it; Therefore doth he ſubjoyne, as another encouragement, I lay down my life, that I may take it againe. 8. Chriſt having laid down his life for the Redemption of loſt man, did take it again; as a teſtimony that the Father was ſatisfied with his ſufferings; and to be a ground of ſtrong conſolation to beleevers; and, to remove the ſcandal of his ignominious death: for, all theſe are to be found in his taking his life again. 9. Chriſt in ſuffering death for ſinners, was not forced to it, nor could enemies have reached him againſt his will; But he did it voluntarily, that ſo he might commend his love to ſinners, and might teach us to act and ſuffer for him willingly, being confident that enemies can never reach us without our Father, Matth. 10.29. for, No man taketh it from me, but I lay it down of my ſelfe. 10. Chriſt, by his reſurrection, gave a proofe how voluntarily he rendred himſelfe unto death; Therefore ſaith he, I have power (not only an inſtruction from the Father, but a liberty at his own pleaſure, as to any thing men could do) to lay it down and I have power to take it againe. And by this alſo he would prove that he can put a period to the ſufferings of his own, when he pleaſeth, without any help of their crooked wayes. 11. The way of accompliſhment of our Redemption was agreed upon betwixt the Father and the Sonne, before the accompliſhment thereof; Therefore ſaith he, This commandment have I received of my Father, p. 201which clears that he came, into the world inſtructed how to go about this work. See Pſal. 40.6, 7. with Heb. 10 6, 7 12. It pleaſed Chriſt to ſuffer death, not only voluntarily, but in a way of ſubjection to his Fathers command, that ſo the merite thereof might every way be full, and acceptable to the Father; for, this commandment have I received, He was content to be a ſervant by paction, that ſo his ſuffering might be accepted for his people. 13. A command from God makes ſervice, how ignominious like ſoever, become honourable; and it is our duty in ſuffering times, to fixe our eye on the command and will of God, and on his ſcope and purpoſe in them, and not on the cruelty or malice of inſtruments: for, this is an argument to remove the ſcandal of his croſſe, that he did it in obedience to a command, This commandment have I received of my Father.

Verſe 19. There was a diviſion therefore againe among the Jewes for theſe ſayings.

20. And many of them ſaid, He hath a devill, and is mad, why heare ye him?

21. Others ſaid, theſe are not the words of him that hath a devil. Can a devil open the eyes of the blind?

The fourth and laſt particular in this part of the Chapter is, the effects or conſequents of this Sermon among the people; who are again divided in opinion about him, verſe 19. Many of them do calumniate him, as one poſſeſſed and mad, and therefore not to be heard, verſe 20. and others do maintain that his doctrine and the late miracle do ſufficiently refute ſuch a calumny, verſe 21. Whence learn, 1. Chriſts doctrine will not want its own effect or operation among hearers, be what they will; for, here all of them are put to ſome exerciſe about theſe ſayings. 2. It is not to be expected that Chriſts doctrine will have alike effects in all; but as it gains ground on ſome, ſo others will harden themſelves the more that they are dealt with: As here we ſee, in theſe different opinions about him and his doctrine. 3. Chriſts doctrine, meeting with diverſity of diſpoſitions, is ordinarily an occaſion of diviſion or ſchiſme, by reaſon of the perverſe obſtinacy of ſome in oppoſing the truth, which others muſt maintaine; for, There was a diviſion (or, ſchiſme) therefore, among the Jewes for theſe ſayings. This is neither to be imputed to the doctrine, nor yet to the maintainers of truth; For it is but mens corruptions which oppoſe true doctrine, and the friends of truth ought to reckon, that diviſion is better than agreement in evill. 4. As Chriſts Doctrine ordinarily findes wicked men as they were, if not worſe; So he marks how often they relapſe in the ſame oppoſition to him and his truth: For theſe cauſes it is marked that there was a diviſion again, after the former debates of this kinde, Chap. 7. 43. and 9. 16. to ſhew, that they were ſtill the ſame, and that he marked that it was ſo. 5. When diviſions and ſchiſmes fall forth about Chriſt and his doctrine, it is no ſtrange thing to ſee the moſt part joyne on the wrong ſide of the contraverſie; for, there are many of them who calumniate him, and but others, or, few only, who take his part. 6. Oppoſers of Chriſt and his truth are ordinarily ſo poſſeſſed with prejudice and malice, that they will not ſo much as hear him, nor can they endure that others ſhould hear him patiently; for, ſay they, Why hear ye him? 7. The ſtrongeſt arguments that prejudicate malice hath againſt Chriſt and his truth, are, calumnies againſt him and it, and the carriers thereof; for, this is their argument, He hath a devil, and (which explains the former) is mad, and therefore ought not to be heard. 8. Malice is ſo prejudicate and blinded, that no reaſon may be expected from thoſe who are poſſeſſed with it; But they will moſt unjuſtly and obſtinately calumniate, if it were even Chriſt himſelfe; for, albeit he came to deſtroy the works of Satan, and is the Wiſdome of the Father, yet, ſay they, He hath a devill, and is mad. And albeit they had often reproached him with this, Chap 7. 20. and 8. 48. and Chriſt had …efined it, yet they ſtill caſt it up again. 9 Let malice be never ſo prejudged and violent, yet Chriſt will ſtill get ſome to juſtifie him and his doctrine; for there are others who contradict this. 10. Chriſts doctrine and works are ſufficient to plead for him, and to refute adverſaries, even to their face; for, they put it home againſt thoſe malicious men, Theſe are not the words of him that hath a divel: Can a divel open the eyes of the blind? 11. Such as would own Chriſt, eſpecially in a time of oppoſition, ought to ſtudy his doctrine and works, ſo as the eſteem of his Word in the firſt place; Therefore do they begin at that, Theſe are not the words of him that hath a de…il, and then the commendation of his work followeth, can a devil open the eyes of the blind?

Verſe 22. And it was at Hieruſalem the feaſt of the Dedication, and it was winter.

23. And Jeſus walked in the Temple in Solomons porch.

24. Then came the Jewes round about him, and ſaid unto him: How long doeſt thou make us to doubt? If thou be the Christ, tell us plainly.

Followeth the ſecond part of the Chapter, wherein is recorded a ſharp conteſt betwixt Chriſt and ſome of the Jewes his enemies. It ſeemeth to have followed not long after the former Sermon, and that Chriſt had ſtayed in and about Jeruſalem, ſince he came up to the feaſt of Tabernacles, Chap. 7. till this time in winter: And therefore, verſe 26, 27. he repeats the doctrine concerning his ſheep, as a thing they had lately heard. The firſt encounter betwixt them is contained, verſe 22. — 30. Wherein they put him to it, to ſpeak out p. 202freely if he was the Chriſt, and he giveth them ſuch an anſwer as was convenient.

In theſe verſes we have recorded, 1. The time of this debate, verſe 22. It was at a feaſt of dedication, …or conſecrating to God what they had built or repaired for his ſervice. This feaſt was not kept in remembrance of the dedication of the Tabernacle when it was ſet up in the wilderneſſe, of which Num. 7.1. &c, For (beſide that the Tabernacle was now laid by) that dedication was in the firſt monethmonth, Exod. 40.2, 17. which anſwereth in part to March and in part to April likewiſe, the dedication of the Temple, when it was built by Solomon, was in the ſeventh monethmonth, 1 Kings 8.2. which anſwereth, in part, to September; And the dedication of the Temple after the captivity, was in the monethmonth Adar, Ezr 6.15, 16, 17. which anſwereth, in part, to February and March, for they kept the paſſeover ſhortly after, Ezr. 6.19. So that this dedication was that performed by the Jewes in the time of the Maccabees; who after they had repaired and cleanſed the Temple, and built an Altar, did appoint a feaſt in memorial thereof 1 Macc. 4.59. and that in winter, or the monethmonth Chiſleu, which anſwereth, in part, to December. And they did it in this ſeaſon, becauſe in the Summer they were infeſted with their enemies, that they could not get the work attended. 2. We have recorded, the place where this debate was; to wit, not only in Jeruſalem, verſe 22. but in Solomons porch of the Temple, where Chriſt walked, verſe 23. It was the place where the people met, 1 Kings 6.3. And albeit that built by Solomon was deſtroyed by the Chaldeans, yet the other that was built again, retained the ancient name, ſo alſo, Acts 3.11. 3. We have recorded, their firſt queſtion to Chriſt, upon which the contraverſie ariſeth, verſe 24. While Chriſt is walking in Solomons porch, the malicious Jewes encompaſſe him, and challenge him, that by reaſon of his want of freedome in doctrine, they were kept in doubt and ſuſpence: And therefore deſire he would ſpeak out plainly, if he was the Chriſt. This they do, pretending to affect the knowledge of the truth, but in effect, intending to enſnare him, and bring him upon the ſtage as affecting a Kingdome, if he ſhould declare himſelfe to be the Meſſiah.

That this purpoſe may be yet more clear for grounding of doctrines, we are to conſider, that much uſe is made of verſe 22, 23. as a warrant for conſecration, or, dedication of Churches, and for obſervation of Holydayes enjoyned by the Church. And it is alleadged, that Chriſts frequenting of the Temple at that time, is an evidence of his approbation thereof. But to refute this, conſider, 1. Whatever be ſaid of this Dedication in particular; Yet it is certain that a Dedication of the Tabernacle and Temple was practiced with Gods approbation under the law; and that the moral ſignification thereof (as alſo of dedicating their houſes, and other things) doth ſtand ſtill in force. But the Ceremony it ſelfe is ceaſed, with the ceaſing of the typical holineſſe of places and things; and men may as well introduce the reſt of the Jewes ſignificant Ceremonies, as this. 2. This feaſt of Dedication, or the yearly remembrance of it in an Aniverſary feaſt of eight dayes, (as the hiſtory hath it) was but an humane invention, in theſe latter and declining times of the Jewes; For, beſide that they had no Prophet to authorize this, (1 Mac. 4.46.) as they had, for their other ſacred ſolemnities; It is remarkable that in the Dedication by Moſes, Solomon, and thoſe of the captivity, albeit they keept a feſtivity on that day, yet it is no where recorded, that they appointed ſo much as one day, to be yearly obſerved in remembrance thereof: So that this latter practice, in memorial only of renewing the Altar and ſome other decayed things, is rather to be looked on as an evidence of their declining, then as a laudable pattern. 3. The Apoſtles naming of this feaſt, and Chriſts frequenting the Temple at that time, are no evidence of any approbation thereof. For John doth mention it in the Hiſtory, only to point out the circumſtance of time ſo as was beſt known to the Jewes; which doth no more import an approbation thereof, than Lukes deſcribing the time of Pauls travels, by mentioning the Jewiſh feaſts, Acts 20.6. and 27.9. doth import his approbation thereof among Chriſtians. And Chriſt was preſent in the Temple at that time, not to honour that feaſt, or to countenance their humane invention. Nor doth it appear that he was there at this time, that he might take the opportunity of the concurſe of people at that ſolemnity, to publiſh more of his Commiſſion, as was his own and his followers ordinary practice at other lawful ſolemnities and meetings of the people. For he was not now te…ching in the Temple, but only walking in Solomons porch, when he was ſurrounded by the Jewes. Nor yet doth it appear that there was any great concurſe at this feaſt in winter, or, at leaſt, that the people frequented the Temple much at it; But that they ſpent thoſe dayes, rather in carnal mirth, than as holy convocations: (which is the ordinary beſt fruit that ſloweth from mens own Traditions in Religion.) And therefore, Chriſt is ſaid to walk in the porch, there being but few, or none, there, till this crowd came about him. So that as the feaſt is named here, only to point out the circumſtance of the time of this debate; So Chriſts walking in the porch is ſubjoyned, only to point out the circumſtance of place, and to ſhew that while Chriſt is walking there, (upon ſome occaſion, into which we need not enquire) they enter upon this debate with him.

From the words, thus cleared, we may Learn. 1. When a Church hath backſlidden furtheſt, in matter of doctrine, and lively and ſpiritual worſhip; then ſhe will be moſt forward to deviſe and obſerve Ceremonies of her own, wherewith to ſerve God: for, it is in this Churches declining time, that they appoint and obſerve a feaſt of the dedication. 2. As a Church may, in Gods juſtice, be put to ſuch difficulties, as outward troubles will interrupt their intentions of Reformation; So one right uſe of ſuch a diſpenſation, is, when it ſtirs up people to lay hold of all opportunities of any breathing time, to ſet forward the work of God: for, ſo much may be gathered from the time of this feaſt, it was winter. Whatever fault was in their courſe, or appointing that feaſt; Yet their repairing of the Temple in winter (becauſe of which they appointed and obſerved the feaſt at that time) intimates how they were moleſted with enemies in the Summer, ſo that p. 203they could not attend the work; and how they take the opportunity of a time of breathing in winter, to carry on the work. 3. Chriſt and his ſervants may at all occaſions expect, that Satan and his inſtruments will not be wanting to caſt ſnares and tentations in their way, and to ſeek advantage againſt them; for, when he is walking in Solomons porch, he is aſſaulted with tempters, who came round about him. But he makes good uſe of this, to bring out precious truths; and temptations were a part of Pauls Library at Epheſus, to enable him to preach, Act. 20.19, 20. 4. Chriſts enemies are full of ſubtile policies, and they can turne themſelves into all ſhapes, to draw him (if it were poſſible) in a ſnare; for, ſo doth their practice teach, they pretend great earneſtneſſe to be clear and ſettled in the point, but they had another deſigne. 5. It is a very dangerous condition, for men to live in ſuſpenſe and incertainty about the matters of Religion; and eſpecially, not to be ſettled in knowing and reſting upon Chriſt: Therefore, ſay they in this particular, How long doſt thou make us to doubt? (or, hold us in ſuſpenſe?) if thou be the Chriſt tell us. Whether they had any real ſtaggering in conſcience, though overpowered with malice, or pretended to it only, is not much matter; But they propound it as a very dangerous condition (as it is indeed) to be ſo, and ſo much the worſe, the longer it continueth. The word imports to have the minde, or ſoul, hanging up, as a body in the aire, and ſo to be fleeting, wanting a foundation to reſt on, and this tends to the deſtruction thereof, as the word alſo ſignifieth. 6. Wicked men will not finde the cauſe of their diſtempers within themſelves, ſo long as they can alleage any thing without them, (if it were even Chriſt and his Doctrine) to faſten it upon; for, they lay it all to his charge, Thou makeſt us to doubt, alleaging that he ſpake not plainly what he was; whereas (as Chriſt after cleareth) it was their own blindneſſe, and their darkneſſe contracted through malice, that did hide all this from them. 7. It is a very malicious diſpoſition in men, when they ſeek advantage againſt Chriſt and his ſervants, in their free doctrine; and when they deſire them to ſpeak freely, of purpoſe to bring them in a ſnare: for, ſay they, If thou be the Chriſt, tell us plainly, of purpoſe to entrap him.

Verſe 25. Jeſus anſwered them, I told you, and ye beleeved not: the works that I do in my Fathers name, they bear witneſſe of me.

Chriſts anſwer to this Queſtion conſiſteth of foure branches: In the firſt whereof (in this ver.) He clears himſelfe from being any cauſe of their unbelief or incertainty in this matter, as having already cleared that caſe fully, both by his Doctrine and Miracles; and ſo the blame was all their own. Whereas Chriſt ſaith, I told you, albeit we will hardly finde that expreſſely and in plain tearmes he had ſaid to theſe perſecutors that he was Chriſt, whatever he did to his diſciples, and to ſome others, Chap. 4. 25, 26. and 9.36, 37. Yet we finde that he had oft-times ſaid the equivalent, and ſpoken of himſelfe in ſuch tearms as was only competent to the Meſſiah. So Chap. 5.25, 26. and 6.35, 48, 51, 53, 54, &c. and 7.37, 38. and 8.12, 35, 56, 58, and in this Chap. ver. 9.14, 15, 16. and elſewhere. Doct. 1. Whatever be the pretences of men for their unbelief, yet the true cauſe thereof is in themſelves, and not in Chriſt, or in his way of doctrine or diſpenſations; Therefore doth he clear himſelfe, and lay the blame on them. 2. Chriſt word and his works are ſufficient to ground our faith, and confirme it, concerning him, and what he is, Therefore, ſaith he, to clear himſelfe, I have told you, and, the works that I do in my Fathers name, (as Mediatour, and his Ambaſſadour) they bear witneſſe of me; to wit, that I am the Meſſiah. For albeit the Apoſtles were to do greater works, Joh. 14.12. yet they wrought them not in the ſame way, nor by their own power; but in his name, that they might teſtifie and bear witneſſe to his glory. 3. Such as do not acquieſce in Chriſts word and working, for confirmation of their faith, they will not profit by any other mean of their own deviſing; Therefore doth Chriſt reject their deſire concerning any further information, ſince they refuſed to profit by what he had ſaid and done. 4. Whatever ſpecious name men give to their own not cloſing with Chriſt; Yet in effect it is nothing elſe but infidelity, and the fruit of an evil heart of unbelief: Therefore, whereas they ſaid only, they were in doubt, or, ſuſpenſe, ver. 24. He tells than plainly, ye beleeved not. 5. Where the Lord affords many means of knowledge and faith, there unbelief will be the more hainous; for, ſaith he, I told you, and ye beleeved not: the works that I do in my Fathers name, they bear witneſſe of me; and yet ye beleeve not, as is ſubjoyned, ver. 26.

Verſe 26. But ye beleeve not, becauſe ye are not of my ſheep, as I ſaid unto you.

In the ſecond branch of this anſwer, Chriſt points out the true cauſe of their infidelity; Which is, not the obſcurity of his doctrine, but their not being of his ſheep; that is, not as yet converted, and not only ſo, but evidenced to be reprobates, if they continue in that ſinne. And by this he prevents a great objection, and the ſcandal of their not embracing him, who were eminent in that Church; and ſheweth, that this contempt did not reflect on him, but on themſelves. Whence learn, 1. Deſpiſers of Chriſt will get no affront rubbed upon him, but all the prejudice and diſgrace is their own; Therefore doth he clear here, that their unbelief reflected on themſelves. 2. Albeit Chriſt will not reveal unto men his eternal purpoſes concerning them, till firſt they declare what is in their own hearts; Yet as he knoweth who are elect, and who are reprobates, and as he hath recorded in his Word the evidences of men that are reprobates, or, at leaſt, in a reprobate condition: So he could have wicked men affected and affrighted by ſeeing ſuch evidences in themſelves; Therefore, upon their unbelief, he leads them up to ſee, ye are not of my ſheep, that they might p. 202duplicate page p. 203duplicate page p. 204conſider how deep their ſinne drew. 3. Mens unbeliefe under the means of faith, is a clear evidence of their being in a reprobate condition, and their continuance therein, an evidence that they are reprobates; for, ye beleeve not, becauſe ye are not of my ſheep. 4. Chriſts doctrine is not yea and nay, but ſtill the ſame; and it is mens great fault, that being often warned of their danger, yet they mark it not, nor make uſe of it: Therefore doth he ſubjoyne, As I ſaid unto you, to wit, in the foregoing parable, where it had been inſinuate, and frequently elſewhere he had pointed out their dangerous condition. And by this he would tell them that his thoughts of them were ſtill the ſame, and that it was their great ſtupidity, not to take notice of what he had ſo often repeated.

Ver. 27. My ſheep hear my voyce, and I know them, and they follow me.

In the third branch of the anſwer, Chriſt proves what he had ſaid of them, by ſhewing the contrary properties of his ſheep, which were wanting in them. Theſe he repeates from the former parable and explication. Whence learn, 1. Whoever reject Chriſt, yet he will not want his own peculiar people, and their carriage will refute ſuch as pretend to be Gods people, and yet live wickedly; Therefore doth he here again record that he hath ſheep, and what their carriage is. 2. It is an undenyable and ſpecial evidence of Chriſts ſheep, that they give up themſelves to his teaching and direction, and do incline their heart and care to take notice of what he ſaith; for, it is repeated, as a ſpecial mark, my ſheep, hear my voyce. 3. As Chriſts ſheep hear him, ſo they meet with ſpecial care and providence from him, in that he not only knew them from eternity, by ſpecial purpoſe, and draws them to him, by ſpecial love, but hath an eſpecial eye and care of them; for, and I know them. 4. As it is the duty and property of Chriſts ſheep, not only to hear, but to follow his directions; So the conſideration of his love and care ſhould envite and encourage them ſo to do: Therefore, after that, I know them, it is ſubjoyned, as their bound duty to ſo tender a Lord, and they follow me. And this, with the other of hearing his voyce, doth compleat their duty.

Verſe 28. And I give unto them eternall life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand.

29. My Father which gave them me, is greater then all, and no man is able to pluck them out of my Fathers hand.

30. I and my Father are one.

In the laſt branch of the anſwer, leaſt they ſhould account it a ſmall loſſe to be none of his ſheep; Chriſt, to grieve them who would not embrace him, lets them ſee the fair priviledges and allowance which he conſerreth upon his ſheep. And, 1. He aſſures them of eternal life, and of perſeverance, till they come to the full fruition thereof, ver. 28.—2. He confirmes this, from his own and his Fathers power, which is employed about them, for their preſervation, and which is above all oppoſition, ver.—28, 29. 3. He confirmes further wherefore he had joyned his own power with the Fathers in this work, by ſhewing, that he and the Father are one in eſſence, and conſequently have the ſame power and will. And therefore as none can pluck them out of the Fathers hand, ſo none can pluck them out of his hand, who is one with the Father, ver. 30.

From verſe 28. Learn, 1. Such as come not to Chriſt, are great loſers, and the happy condition of theſe who would not follow them, will be their eye-ſore one day; Therefore doth Chriſt preach to them the fair priviledges of his people, to let them ſee how far they prejudged themſelves, and to vexe them. See Pſal. 112.10. Mic. 7.10. 2. All who come to Chriſt indeed, get eternal life begun in them, in the bud of grace, and in their right by faith; for, I give (ſaith he, in the preſent time) unto them eternal life. See 1 Joh. 3.9. 1 Pet. 1.5. Luk. 22.29, 30. 3. This great priviledge is Chriſts gift, being both purchaſed and applyed by him; for, I give unto them eternal life. 4. Albeit Chriſts converted people may have many ſhakings and toſſings in their condition; Yet their final perſeverance, till they come to full poſſeſſion of eternal life, is certain: ſo that whatever they loſe by the way, yet they will not loſe themſelves eternally: Therefore he who giveth eternal life, doth alſo promiſe, and they ſhall never periſh. 5. When Chriſt conferres his ſpecial favours and allowances on his ſheep, he doth alſo take a charge of them and their allowances, and hath a ſpecial care of them; for, ſo is imported here, the ſheep, to whom eternal life is given, are in my hand, ſaith he. The forme of ſpeech, to be in his hand, imports not only that they are under his power, to do with them what he will, ſo that nothing is to be feared if he deſert them not; But more eſpecially, it points out, that they are ſtill in his ſight and under his care, whereby he teſtifieth his affection, and prevents any prejudice to them. 6. Such as are owned by Chriſt as his ſheep, and ſo are put in a bleſſed condition, will not want adverſaries to oppoſe them, and to endevour to bring them down from their happineſſe; for, it is ſuppoſed here, that there will be ſomewhat (to wit, Satan, the world, and their own fleſh) to endevour to pluck them out of his hand. 7. Albeit the Lord do conferre grace and faith upon his own, yet that is not ſufficient to ſecure them; but theſe might decay of themſelves, if it were not for the purpoſe of God in conferring thereof, and his power and everlaſting armes, preſerving the ſame; Therefore it is that, for ſecuring of them, they need to be in his hand. 8. Chriſt is ſo unchangable in his purpoſes of love, and ſo invincible in his power, that nothing ſhall be able to hinder their perſeverance unto eternal life, whom he takes in his cuſtody and charge; Therefore doth he confirme their perſeverance thus, p. 205Neither ſhall any pluck them out of my hands. As for theſe who grant that, indeed none can pluck them out, unleſſe they go out willingly of themſelves; they do clearly impugne Chriſts reaſoning, who upon this, that none ſhall pluck them out of his hand, doth inferre, that they ſhall never periſh, whereas granting that diſtinction, it might be ſaid, they may periſh of their own accord, though they be not plucked out, But Chriſt, by this promiſe, doth give aſſurance of their certain perſeverance.

From verſe 29. Learn, 1. It is an argument of the Saints perſeverance, and of Chriſts employing his power for that end, that they are committed to him by the Father to be forth-coming for them; Therefore doth he declare in this matter, My Father gave them me. 2. The Father doth ſo intruſt Chriſt with his ſheep, as yet he caſts not off care of them; But as Chriſt is engaged for them, as the Fathers ſervant and commiſſioner: ſo the Father is engaged to make them forth-coming to Chriſt, as the covenanted reward of his ſufferings: And ſo the immutable Father and Sonne, and their invincible power, is employed for their preſervation; Therefore alſo they are in the Fathers hand, as well as Chriſts. 3. The power of God is ſo invincible, and ſo far above all created oppoſition; and he doth ſo let out his power, in maintaining Saints in the ſtate of grace, as doth ſufficiently aſſure them of the certainty of their perſeverance; for, ſo doth the Argument run, My Father is greater then all, and therefore no man is able to pluck them out of my Fathers hand. And here they who except mans freewill in this point, alleaging they may go out of his hand, they do wrong both the power of God, by implying that the idol of mans will muſt be exempt from his dominion, as if he could not command it; and his fidelity, who hath promiſed to ſubdue the will to his fear, that Saints may perſevere, Jer. 32.40.

From verſe 30. Learn, 1. Chriſts working in behalfe of his ſheep doth demonſtrate his greatneſſe, and prove him to be God; Therefore doth he here point out his preſerving them, with the Father, as flowing from, and being an evidence of his eternal Godhead. 2. Chriſt is ſo God, as he is one in eſſence and nature with the Father; for, ſaith he, I and my Father are one. 3. Albeit Chriſt be one in eſſence with the Father, yet are they diſtinct perſons one from another; for, albeit they be one, yet there is I and my Father, and a plurality of perſons, we are one. 4. Becauſe the Sonne is one in eſſence with the Father, therefore are they equal in power, and with one conſent and will are employed about the ſame work; for, upon this ground, I and my Father are one, it followeth, that they are both about this work of preſerving the ſheep, and that his power is ſufficient to preſerve them, becauſe the Father, with whom he is one, is greater then all.

Ver. 31. Then the Jewes took up ſtones again to stone him.

From this to verſe 39. We have a ſecond encounter betwixt Chriſt and the Jewes, following upon the former. Wherein, they going to ſtone him, ver. 31. he upbraids them for dealing ſo with him, who had ſhewed them ſo many good works, verſe 32. And they alleaging that it was not for his good works, but for blaſphemy, ver. 33. He doth vindicate himſelfe of that imputation, and ſheweth that it was their duty to beleeve him, ver. 34, 35, 36, 37, 38.

In this verſe we have the carriage of the Jewes upon the former anſwer given to them: They, not finding that advantage they expected, whereupon they might have delated him to the Romans; do take hold (as they clear afterward) of a pretext of the law againſt blaſphemy, Lev. 24.14, 16. to condemne his doctrine, and thereupon do tumultuouſly take up ſtones to put him to death. Whence learn. 1. Whatever pretences perſecutors have of a deſire of plain doctrine, yet they will not get their malice hid, but will at laſt bewray that they cannot endure what they ſeem to deſire; for, they who were ſo earneſt (ver. 24.) to hear Chriſt ſpeak out, are now enraged, when he doth ſpeak. 2. Violence and fury are the ſtrongeſt weapons of perſecutors, and it is that only that may be expected of them, when Chriſt and his ſervants preach that which doth not pleaſe them; for upon hearing of the former doctrine, they are ſo abrupt, as preſently they take up ſtones to ſtone him, and that without ſo much as telling the cauſe or pretence, till afterward, ver. 33. that Chriſt draw it out of them. In all which we may ſee how far the fury of men, in oppoſing truth doth outſtrip the true zeal of the godly for truth. 3. As perſecutors are inceſſant in their rage, upon all new occaſions; ſo the Lord marks that it is ſo, and how often men do let looſe their fury againſt his Sonne and ſervants; Therefore it is recorded that they took up ſtones again, after they had done ſo before, Chap. 8. 59. and at other occaſions.

Verſe 32. Jeſus anſwered them, Many good works have I ſhewed you from my Father; for which of thoſe works do you ſtone me?

It ſeems that ſome ſtones were caſt at Chriſt, and therefore he ſaith, ye ſtone me. But in the heat of this fury, he findes matter of encouragement to himſelfe, in what he had done to them. And therefore that he may bridle their rage, he doth clear his own innocency, and upbraid them for this their proceeding, wherein they dealt ſo injuſtly, as to reward him evil for good, and moſt ingrately, both againſt him who ſought their good in what he wrought, and againſt the Father, by whoſe authority, and in whoſe name he had wrought. Whence learn, 1. Times of trial and perſecution will put men to make enquity, and to ſearch what may be in them, drawing on ſuch a lot; for, ſo much doth Chriſts practice teach, who by his commending all that he had done to them, doth inſinuate a looking back to what it was he had done. 2. Let men never ſo oft p. 206pick a quarrel againſt Chriſt, yet as in the dayes of his fleſh, he ſuffered nothing for any fault he had done; ſo men ſhall never be able to inſtruct any evil he hath done, wherefore he ſhould be hated or perſecuted; Therefore, ſaith he, for which works, ſhewed from my Father, do ye ſtone me? Importing they could have no quarrel againſt him, unleſſe they would quarrel a good turn. 3. It is Chriſt; way with his people and viſible Church, to work gloriouſly for them; to multiply theſe his glorious works; and, by his working, to ſet out his own and his Fathers glory, and give evidence of their good will toward loſt ſinners: And all this he doth, to gain upon their affections: for, ſo much is imported in what he ſaith of himſelfe, Many good works have I ſhewed you from my Father, (manifeſting his glorious power, and rich good will, by working theſe in his name) becauſe of which he reckons they ſhould rather embrace, then ſtone him. 4. Whatever be Chriſts and his peoples carriage, in, or toward the world; Yet they may expect …n ill meeting, and to be dealt with not only injuſtly, in being made to ſuffer for righteouſneſſe and well doing, but ingrately, in being rewa…ded evil for good; for, thus he hath paved the w…y, who though he had done thus to them, yet ſaith he, ye ſtone me. 5. Albeit perſecutors be injuſt and furious, and may ſl…nder and caſt iniquity upon ſuffere…s, Pſal 55.3. Yet ſuch as have a good conſcience, wi…l have confidence toward God, and courage againſt enemies, in the heat of trial; for, Chriſt knowing his own innocency, it doth now bear him out, and leads him to gall them. 6 As ſufferers ought to examine well what they ſuffer for, ſo perſecutors would conſider ſeriouſly of the cauſe of perſecution, and wherefore they moleſt Chriſt and his followers; Therefore doth he put them to conſider, for what do ye ſtone me? 7. Such as will perſecute Chriſt and his followers, will never be able to acquit themſelves of injuſtice and ingratitude, and of their contempt of God, and of his authority, whe…eby his Sonne and ſervants do act: for, this queſtion is a ſharp challenge of their conſciences, how they durſt deal ſo toward him, and his Father, in whoſe name he wrought.

Ver. 33. The Jewes anſwered him, ſaying, For a good work we ſtone thee not, but for blaſphemy, and becauſe that thou being a man, makest thy ſelfe God.

By this diſcourſe of Chriſt it ſeems their hands were bound up for a time, but not their mouths. And in this verſe to avoid the dint of his challenge, they lay aſide the matter of his works (which oft-times they ca…ped at) without oppoſition or approbation, and take hold of a p…etence of blaſphemy, in that he being a man, had made himſelfe God, for which they would have ſtoned him. Whence learn. 1. Perſecutors, though they be moſt wicked, yet will be aſhamed to avow the true cauſe of their perſecuting of Chriſt, and that they are d…ſſatisfied with any good thing, or to let their courſe be ſeen in its own colours; Therefore, albeit his works did clear this contraverſie, verſe 37, 38. and they did indeed hate him for them, more then for his alleaged blaſphemy; yet they are unwilling that that ſhould appear, for a good work we ſtone thee not. 2. It is the great policy of Satan and his inſtruments, firſt to calumniate Chriſt and his followers, and then to perſecute them becauſe of theſe alleaged calumnies; for, ſay they, we ſtone the not, but for blaſphemy. 3. Such is the perverſity of men, even within the viſible Church, that having occaſion and a tentation, that they may come to that height of impietie, as to blaſpheme God; And where men do ſo, they are guilty of death; for, ſo much doth the Law of Moſes, which they pretend to obey here, import, both that ſome within Iſrael were ready to fall in that ſinne, and that ſuch ought to be ſtoned, Lev. 24.16. Blaſphemy properly ſignifies the hurting of ones fame, and being applyed to God, imports the wounding and depriving him of his honour and glory, which (omitting raſh and idle ſwearing) is committed, when men deny unto God what is due unto him; when they attribute unto him that which doth not beſeeme him; when they aſcribe unto man that which is due only unto God; and, when they curſe and raile, or reproach God, his Word, and works. And for preventing hereof, men ſhould avoid unbelief and diſtruſt, pride and ſelfe-love, and murmuring under diſpenſations. 4. Such corruption may creep into a viſible Church, as even Chriſt may be accounted a blaſphemer, and his moſt precious truths condemned as blaſphemy; for, ſo it was here, we ſtone thee not, but for blaſphemy, and (which explains and ſpecifies what they accounted blaſphemy) becauſe that thou, being a man, makeſt thy ſelfe God. Where they do indeed underſtand Chriſt rightly, that he declared himſelfe to be true God, equal with the Father, nor doth he contradict this, but confirme it in the following anſwer; Only they wrong him, in accounting it blaſphemy. For albeit it be indeed blaſphemy to aſſert that any meer man is God, in proper tearmes, (though in ſome reſpect ſome men do bear that name, ver. 34.) yet he had abundantly cleared before, that as he was true man, ſo he was true God alſo in the ſame perſon.

Verſe 34. Jeſus anſwered them, Is it not written, in your Law: I ſaid, ye are gods?

35. If he called them gods, unto whom the word of God came; and the Scripture cannot be broken:

36. Say ye of him whom the Father hath ſanctified, and ſent into the world, Thou blaſphemeſt, becauſe I ſaid, I am the Sonne of God?

Chriſt by two arguments vindicates himſelfe from the imputation of blaſphemy, in aſſerting himſelfe to be God. The firſt (in theſe verſes) is founded on that Scripture, Pſal. 82.6. Wherein, 1. He doth in general prove, that it is not blaſphemy to call a man p. 207god in ſome reſpects, ſeeing Magiſtrates get that name, Pſal. 82. 2. He argues upon this ground, not barely that he may call himſelfe God, in the ſame ſenſe that they get that name; But from the leſſe to the more, thus: If they be called gods who are in that office, much more may I, who am ſeparate to an higher employment, be called ſo, without blaſphemy. But the Scripture, which cannot be broken, hath called them ſo. Therefore I may be called ſo. And this concluſion he propounds by way of queſtion, to ſhew the abſurdity of their aſſertion, his reaſon being conſidered, and that their conſciences could not decline this conſequence. For clearing the words, and this reaſoning, Conſider, 1. The ground on which Magiſtrates are called gods (to whom the word of God came,) may be underſtood of their calling to the office, as it's ſaid of Prophets, The word of the Lord came to them: and ſo ſeveral Magiſtrates of the Jewes got their office by the Miniſtry of Gods ſervants, bringing that office and call to them. Not that a call, ordinary or extraordinary, to every office, inferrs that title; but only a calling to that office of power and authority. It may as well be underſtood, that the word came to them, not ſo much in reſpect of their calling, as that in that ſame Scripture cited, God calls them ſo, and ſo it is an expoſition of that word in the Pſalme, I ſaid, ye are Gods, that is, the Word came to them, and God ſpeaking in it, gave them that title; Thus the Argument will run ſtrong enough, 1. Since the Word came to them, and ſpake to them under that name, it cannot be blaſphemy to call men gods, as the Jewes alleaged. 2. If they, who, being on earth, are ſpoken to, and commanded, and reproved by the Word, get that title (as is clear from that Pſalme) much more is it due to him, who being from eternity with the Father in heaven, and not in the world, did ſtoop to come into it, to perfect the work of redemption. Conſider, 2. As for the ground whereon Chriſt argues, that without blaſphemy he may be called the Sonne of God, (that the Father hath ſanctified him, and ſent him into the world). We need not underſtand this ſanctification only, or ſo much, of the ſanctification and cleanſing of his humane nature from ſinne, as of the aſſumption of his humane nature into the perſonal union, and of his conſecration from eternity unto the office of Mediatour; upon which followeth his actual ſending into the world, in the fulneſſe of time. And albeit Chriſt, in this firſt argument, ſeems rather to refute the imputation of blaſphemy, then directly to prove how he is God, which he doth in the following argument: Yet there is much inſinuate here that evinceth it; As, 1. He ſets himſelfe ſo far above Magiſtrates who get that ſtile, as doth neceſſarily inferre he is God in a proper ſenſe. 2. The office of Mediatour, in which he is employed, is ſuch, as albeit his ſanctification, and ſending into the world, about it, do not make him God; Yet it doth evidence and give us to know that he is God, ſeeing none but Jehovah could bear out in that office. Nor doth the Fathers ſending of him, import any inequality, ſeeing an equal may ſend an equal with conſent, yea an inferiour, a ſuperiour. 3. He who is firſt ſanctified, before he be ſent into the world, did certainly ſubſiſt, and was, before his incarnation and coming into the world. 4. It was no ſmall part of his ſanctification and ſitting for his office, that his humane nature was aſſumed into a perſonal union with his Godhead, and this ſeems to be imported in his ſanctification by the Father, and that he calls himſelfe not God, as Magiſtrates were, but the Sonne of God, to ſhew not only, that he is not God as ſecluding the Father, but by eternal generation from the Father; But alſo, that this ſanctification by the Father, upon which he gathers this, doth relate to the elevation of the humane nature into a perſonal union with the Sonne of God, as well as to his office.

From theſe verſes, Learn, 1. The written Word is the Judge and Rule whereby all contraverſies in Religion muſt be decided; Therefore doth Chriſt appeal to it, is it not written? 2. Whoever be againſt Chriſt, or whatever skill or intereſt they pretend in Scriptures; Yet the Scriptures will be ſtill on his ſide; Therefore doth he appeal to themſelves, if the Scriptures, whereof they boaſted, did not clear him of blaſphemy, Is it not written in your La…? 3. The Scriptures are a great deep, and full of treaſures, to be gathered by ſpiritual and ſober obſervers; Therefore doth Chriſt ſo ſolidly and profoundly reaſon from that text, to his preſent purpoſe. 4. Whatever be the different ſubjects of holy Scripture, yet all of it is a Law, in ſo far as men are obliged to rule their converſation, affections, faith, hope, and fear, thereby; Therefore, albeit elſewhere the Old Teſtament be diſtinguiſhed into the Law, Prophets, and Pſalmes, Luk. …4 44. Yet here the Pſalmes, whence this text is cited, come under the name of Law. And it may be alſo, becauſe the word in the Hebrew language, (wherein, or in Syriake, a dialect of Hebrew, Chriſt ſpake) rendred the Law, ſignifies generally, a doctrine. 5. As it is a peculiar priviledge, to have the W…d and Oracles of God committed unto men; So it adds to mens guilt, when they improve not this priviledge, but continue ignorant of the truths therein contained; Therefore doth he call it your law, not by way of contempt, but to reprove them who enjoyed this priviledge, and boaſted of it, and yet were ignorant of it, and of what in it might refute their unjuſt aſperſions 6. It is an evidence of a malicious diſpoſition in men, when they do not put a favourable conſtruction (in ſo far as it is conſiſtent with truth) upon the words and actions of their neighbours; for, ſo much doth Chriſts re…oning in general, charge upon them, that ſince the Scripture calleth ſome men gods, they needed not, if malice had not blinded them, have charged blaſphemy upon him, though he had been but a meer man. 7. Albeit Magiſtrates be but men like their brethren; Yet in reſpect of their office, they have the glorious title of gods conferred upon them, as being his vicegerents, and as bearing ſome ſtamp of his authority and dominion: Therefore, ſaith the Scripture, I ſaid ye are gods. This ſhould both engage them to ſee to their qualifications and the exerciſe of their power; and others, to reverence and honour them. 8. Such as would have right to this glorious title, and the priviledges contained therein, ought to have Gods calling to the office they exerce; for, he called them gods, to whom the Word of God came, to call them to their employment. 9. Let Magiſtrates be never ſo high, yee are they ſubject to p. 208God, and to the directions and injunctions of his word; for, ſo alſo the word came to them, as to ſervants, as appears in that Pſalme. 10. Things are in reality as the Word of God calls them, whatever men imagine to the contrary; for, if the word came to them, and he called them Gods,—that ſentence muſt ſtand without empeachment of blaſphemy. 11. Albeit men, who do not reject the Scripture, will be very aſſiduous to wreſt and throw it to countenance their opinions and wayes, and to bring their light to it, rather then ſeek light in it; Yet its verdict doth ſtand unalterable; for, the Scripture cannot be broken, or looſed; that ſentence, that they are gods, cannot be anulled, let men cavil or gloſſe it as they will. 12. Chriſt is ſo high above all principalities and powers, as of neceſſity he muſt be, true God; for, ſo do the force of his argument run, that if they were called gods, much more might he be called the Sonne of God. And therefore all the gods muſt worſhip him, even Angels as well as Magiſtrates, Pſal. 97.7. with Heb. 1.6. 13. Whoſoever ſhall ſtudy Chriſts glorious ſanctification and ſeparation from ſinners, his glorious endowments, and high employment and office, muſt acknowledge that he is the eternal Sonne of God: for, that the Father hath ſanctified, and ſent him into the world, doth inferre that h… is the Sonne of God. 14. Chriſts glory and Godhead wants not a witneſſe in the boſome of the greateſt oppoſer, if Chriſt lay it at his doore; Therefore doth he put them to it, ſay ye, thou blaſphemeſt, becauſe I ſaid, I am the Son of God?

Ver. 37. If I do not the works of my Father, beleeve me not.

38. But if I do, though ye beleeve not me, beleeve the works: that ye may know and beleeve, that the Father is in me, and I in him.

The ſecond argument, whereby Chriſt proves that it is no blaſphemy to call himſelfe God, and that he is God in very deed, is taken from his works. Wherein he grants that if he did not divine works, flowing from that power common to him with the Father, they had ſome pretence of excuſe, for not beleeving him to be God, verſe 37. But ſince he did theſe works, they were bound to lay aſide any prejudice againſt his perſon, and to be led by theſe works, to acknowledge and beleeve him to be the true God, one with the Father, mutually exiſting the one in the other, ver. 38. And ſo i… this argument, Chriſt aſſerts and confirmes the very thing they oppoſed, and what himſelfe had ſaid, ver. 30 Doctrine, 1. Chriſt did ſo far condeſcend to cure the unbeliefe of men, as to ad glorious works to his Word to declare who he is; for, he hath the works of the Father pleading for him; That is, not only works done by the Fathers authority, for ſo his ſervants did work miracles, but works done by that power which is common to him with the Father. 2. Albeit it be our duty to acknowledge and to beleeve in Chriſt, yet he requires no implicite and blinde obedience in this point; But men ſhould accuratly try the grounds of their faith, and then, on theſe grounds cloſe with him; Therefore doth he put them to this, If I do not the works of my Father, beleeve me not, and afterward, that ye may know and beleeve. 3. Chriſts works were divine, even to the convincing of the greateſt adverſaries; and ſo clear, that Chriſt was content not to be beleeved, if, after trial, their conſciences did not finde them to be ſo: Therefore he doth not decline them in this matter, but If I do not the works of my Father, beleeve me not. 4. When Chriſt hath manifeſted never ſo much of himſelfe; Yet naturally men have prejudices againſt him, and at beleeving in him; Therefore, he ſuppoſeth it, as their fault, ye beleeve not me. 5. Albeit Chriſt get much wrong by unjuſt prejudices of men, yet he doth not give over to minde and ſeek their good; Therefore, albeit they beleeved not him, yet he followeth them with other means, to draw them to beleeve, and warnes them of their own ſinne, if they did not; Though ye beleeve not me, beleeve the works, &c. 6. Albeit it be our duty to reſt content with Gods Word, as the ground of our faith, not ſeeking any other proofe; And albeit it be our great ſinne when it is not ſo; Yet when he ads works to confirme his Word, he may not only exact beleeving of us, but it is our ſinne undeniable, if then we beleeve not: Therefore, ſaith he, If I do, though ye beleeve not me, beleeve the works. 7. Chriſt is never rightly known and beleeved on, but when he is taken up as one in eſſence with the Father; And that however the perſon of the Sonne be diſtinct from the perſon of the Father, in reſpect of order of ſubſiſtence, properties, and order of working; yet the divine eſſence is undivided, and there is a mutual inexiſtence of one perſon in the other; for, they muſt know and beleeve that the Father is in me, and I in him.

Verſe 39. Therefore they ſought again to take him: but he eſcaped out of their hand,

40. And went away again beyond Jordan, into the place where John at firſt baptized: and there he abode.

Followeth the third encounter betwixt Chriſt and theſe Jewes, and the event of this debate, wherein they let out more of their fury, and he departs from them to a place where he gets more comfortable employment; And ſo he leaves Jeruſalem, after he had ſtayed in it, ſince the feaſt of Tabernacles, Chap. 7.

In theſe verſes, we have the violent and continued fury of thoſe Jewes; who being convinced, will not ſubmit, but do run upon the light, and ſeek to take him: And his avoiding their fury, and withdrawing toward Bethabara, and abiding there. Whence learn, 1. Convictions of mens judgements will not alwayes gain upon them, nor will Chriſts taking pains for that end, do any good; for, after all this clear reaſoning, which they could not reſiſt nor refute; they do not yeeld. 2 The more pains is taken upon malicious Reprobates, the greater will their malice grow, and their convictions, p. 209not being ſanctified, will degenerate into violent oppoſition to the light, and the Meſſengers thereof; for, without any yeelding, Therefore they ſought to take him. 3. The maine diſappointments wherewith adverſaries meet in their cruel deſignes, will not mollifie them, nor hinder them to purſue their cruel deſignes, on all occaſions; for, albeit they had eſſayed this courſe in vain before, yet they ſought again to take him. 4. Men cannot be ſo aſſiduous in proſecuting their cruel purpoſes, but the Lord can as conſtantly diſappoint them, and make one attempt proſper no better then another; for, as of before, ſo now again, he eſcaped out of their hands. 5. Chriſt, in his own perſon hath ſanctified theſe means, whereof his people need to make uſe, in their trials; Therefore doth he make uſe of eſ…aping, or fleeing o…t of their hand. 6 When men perſiſt in their contempt and perſecution of Chriſt, he is provoked to leave them; for, He went away again (having been there before, Chap 1. …8, 29) beyond Jordan, or to Bethabara, Chap. 1. 28. and there he abode. 7. When Chriſt is baniſhed and pe…ſecuted from one place, he will not want another, to which he may repair; for, he hath a place beyond Jordan, wh…rein to abide. 8. Where the Lord hath taken much pains on a people, he will come to crave an account of the fruits thereof; Therefore did Chriſt go to the place where John at firſt baptized, to try what fruits his Miniſtry had left behinde it.

Verſe 41. And many reſorted unto him, and ſaid, John did no miracle, but all things that John ſpake of this man were true.

42. And many beleeved on him.

In theſe verſes we have the ſucceſſe of Chriſt; Miniſtry beyond Jordan, in that many reſorted to him, and finding that Chriſt did ſurpaſſe John, who never wrought any miracle among them, and that Johns predictions concerning Chriſt, we…e all verified, many of them do beleeve on him, not rejecting John (as many of his followers did cleave to him, in oppoſition to Chriſt) but being led by his Miniſtry to Chriſt. Whence learn, 1. When the Lords ſervants are preſerved in the midſt of many dangers, it is for very good purpoſe, and that they may yet do him more ſervice, in their generation; for, Chriſt is preſerved and ſent away, that he may get an abode, and do good in this place. 2. When men do haunt and frequent publike ordinances, it is a preſage that Chriſt hath ſome work to work there; for, in this place, where many were converted, many reſorted to him, to wit, either of the inhabitants of the place, or of theſe who by frequenting the paſſage there, had occaſion to hear John often. 3. When Chriſt is well known, he will be found far above the chiefe of his ſervants, and all their excellency nothing to his; for, they ſaid, John did no miracle, as this man doth. 4. No man who ſpeaks to the commendation of Chriſt, according to his Word, will ever be found liars; And it is commendation enough to faithful ſervants, that they are found true in what they ſay of him; for, it is Johns commendation, and an evidence of Chriſts glory, all things that John ſpake of this man, were true. 5. The excellency of Chriſt is then only rightly ſtudied, when men do cloſe with him, and embrace him by faith; for, this is the fruit of all their reaſonings and obſervations, And many beleeved on him there. 6. The pains taken by faithful Miniſters may lay long like ſeed under the ground, and yet at laſt, by ſome new watering, break forth in faire fruit; for, here Johns Miniſtry hath fruit upon Chriſts coming, long after he is dead.

CHAP. XI.

THis Chapter contains the hiſtory of Chriſts returne into Judea, from which he had et…red himſelfe Ch, 10 39 40. and a famous miracle, of raiſing Lazarus from the dead, wrought at his returne together with ſome effects and conſequents that followed thereupon. The Chapter may be taken up in three parts. 1. The Antecedents of the miracle, ſome whereof are privious to his return to Judea, ver. 1. — 16. ſome of them fell forth after he came near to Bethany, and before he came to Lazarus grave, ver. 17.—37. and ſome of them, at the grave, before the miracle was wroug…t, ver. 38. — 42. 2. The miracle it ſelfe, ver. 43, 14. …. The effects and conſequents thereof, both in the ſpectatours, and in the chiefe Rulers of the Jewes, and in Chriſt himſelfe, ver. 45.—57.