Exposition of John 17, Exposition · Part 26
JOHN. 17.8.
I have given unto them the words which thou gaveſt me.
ANd thus far of the General Application. Proceed we now a little more particularly and diſtinctly to apply the divers branches of the point in order.
Ʋſe 1 Hath Chriſt himſelf approved himſelf a faithful Meſſenger from his Father to his people, in this reſpect, that he hath added nothing to his Meſſage? That he hath not delivered ſo much as a word more? Then ſurely not a word of his muſt be neglected by us, nor ſlightly paſſed over, without the moſt exact examination. All the words of Jeſus Chriſt have weight in them, and therefore they muſt all be weighed, by them that handle them, or read, or hear them. Every word that he delivered comes from heaven, it is given him of his Father, as you have it in my Text. And do you think his Father would give down from heaven, ſo much as one vain word to be delivered by him to his Church and people? And if there be not one ſuperfluous word in his Meſſage, then certainly there is not one to be unadviſedly and lightly paſſed over by us. And therefore let it be our care to pry into, and ſtudy every word of Jeſus Chriſt which he hath left upon record in Scripture, to ſift it and to ſcan it to the very utmoſt, to ſeek to God by earneſt prayer to open and unfold it to us, that nothing in it (as far as it is poſſible) may ſcape us unobſerved.
And truly, my Beloved, this deſerves the more to be conſidered by us, becauſe we know not what we loſe ſometimes by our neglect in this particular: by ſlight and careleſs handling, reading or hearing of the words of Chriſt; Oh the ineſtimable hidden worth that is wrapt up ſometimes in one of his expreſſions, and we take no notice of it! Either we are ignorant of the Original, the Language and the Tongue in which he ſpeaks, and ſo cannot: or elſe we are negligent and idle and remiſs, and ſo do not dive in it. It is not to be imagined what a world of light and information in deep and myſterious things, of ſweet direction, of precious Conſolation we loſe by this means. And therefore when we labour to expound the Scripture, when we read, or when we hear it, let us not look upon a ſentence, or a verſe in groſs; and ſo indeavour to find out the general intent and drift and meaning of it, but let us ſcan and ſtudy every word. Were there any looſe expreſſions, as there are in other writings, that carry nothing of ſolidity and weight in them, we might very well omit them, and not ſpend our thoughts upon them. But there is not a word to ſpare in that which Jeſus Chriſt delivers from his Father to his people; nothing but what is neceſſary to expreſs ſome matter of importance and concernment to us, and therefore let us value it and fiſt it well, that we may know the mind of God, and the mind of Chriſt in it.
Hath Chriſt approved himſelf a faithful Meſſenger from his Father to Ʋſe 2 his people, in this reſpect, that he hath taken nothing from his meſſage? Then let us ſeek no further for direction in matters that concern ſalvation, but let us ſatisfie our ſelves with that which Chriſt hath brought us from his Father. Indeed if he were any way defective, there were ſome colourable reaſon then, why we ſhould labour to ſupply him (as the Papiſts do) with their Traditions and unwritten Verities, and ſo botch up as well as we are able, that which he hath left unperfect. But ſince he hath delivered to us all that his Father put into his mouth, and hath not kept a word back; Oh let us reſt in the diſcovery he hath made, as that which of it ſelf is able to make us wiſe unto Salvation. Let us beware of itching after novelties, and hearkning after new and ſtrange diſcoveries, ſuch as Chriſt hath never made, as many do in theſe days. Oh let not any of us who have heard and learned Chriſt, turn away from wholeſome doctrine, and be turned after fables, as the Apoſtle Paul ſpeaks; Let us not leave the Living Fountain, and go to broken Ciſterns that will hold no water. But let us ſtick to Jeſus Chriſt, and ſatisfie our ſelves with that which he hath taught us in the Scripture, as comprehending in it all that is neceſſary to ſalvation.
But here to clear my ſelf a little that I may not be miſtaken, I acknowledge that many neceſſary things are not expreſly delivered to us by our Saviour from his Father; and yet his meſſage is compleat for all that: For though they be not clearly mentioned and ſet down diſertis verbis, they may by manifeſt and neceſſary conſequence be gathered and deduced from that which he hath taught us in the Scripture. And to this end I ſhall deſire you to take notice of theſe three particulars.
1. Where generals are taught us, there all particulars compriſed in them, and comprehended under them, are in the purpoſe and intention of our Saviour taught alſo; as when he interdicteth any ſin, ſuppoſe it murther, or adultery, there all the ſorts and kinds and meaſures and degrees of that corruption, are with it interdicted and condemned.
2. Where principles and cauſes are delivered to us, there the effects that flow and iſſue from them, and are cauſed by them, are intended and compriſed, as virtually comprehended and contained in their cauſes.
3. Where we find one like taught, we muſt conceive alike of all the reſt of like nature; Quia parium par ratio; and where there is par ratio, there is alſo par Lex: where things are like, there the reaſon is alike; and where there is like reaſon, there is alſo like law. And thus not any inſtance can be given, of any point of neceſſary faith or practice, that is not taught by our Saviour in the Scripture. So that we need to go no further, but may content and ſatisfie our ſelves with his teaching.
Ʋſe 3 Hath Chriſt appeared himſelf a faithful Meſſenger from his Father to his people in both reſpects, that he hath added nothing to, that he hath taken nothing from his meſſage? Then let the Meſſengers and Miniſters of Jeſus Chriſt be faithful to him in the ſame reſpect. As Chriſt hath his Commiſſion from the Father, ſo they have theirs from Chriſt. As the Father ſends him, ſo he ſends them. It is his own expreſſion to his own Apoſtles, Joh. 20.21. As my Father hath ſent me, ſo ſend I you. And therefore even as he is faithful to his Father, ſo they accordingly muſt be faithful unto him. And even as he delivers that which he hath received from his Father, ſo they muſt deliver too that which they have received from Chriſt. And that without addition, without diminution, as Chriſt doth.
They muſt deliver it without addition; as Chriſt addes nothing to the meſſage which his Father puts into his mouth, ſo they muſt adde nothing neither to the meſſage which Chriſt hath put into their mouths. They muſt not ſtray beyond the bounds of their Commiſſion, and come with matters of their own deviſing and inventing to the people. They muſt not preach another Goſpel, Gal. 1.8. another Doctrine, 1 Tim. 1.3. but muſt be able in uprightneſs to ſay as the Apoſtle doth to his hearers, 1 Cor. 11.23. That which I have received of the Lord, I have delivered unto you. Only that and no more. And here there are three ſorts faulty; I ſhall but only name them to you, and go on.
1. The Superſtitious Teacher; there were a multitude of ſuch not long ago; but bleſſed be the Lord, their number now is well leſſened; whoſe manner was to beat on nothing in the Pulpit but humane Obſervations, and Inventions and Traditions. They muſt ſtand up at Gloria Patri, they muſt bow before the Altar, and the like. Theſe were the things that many Preachers dwelt upon, in which their greateſt heat and zeal was ſhewn, as if they were of greater conſequence then Principles and Fundamentals of Religion.
2. The Sceptick Teacher, who doateth about fooliſh idle queſtions, which do not ſerve to edifie, and which when all is done, have neither ground nor reſolution in the Scriptures. And here the Schoolmen were extreamly faulty who have filled the world with multitudes of needleſs and unprofitable ſcruples, and inquiries, concerning which our Saviour (the great Prophet of the Church) ſpeaketh nothing of or on. Such were the points that many of them even ſpent themſelves upon: which many Preachers toſſed and canvaſſed in the Pulpit, by which they ſpoiled the people, as appears by the Egyptian darkneſs of thoſe ages which they lived in. And truly there are many in theſe days of ours who ſpend their time and thoughts on idle queſtions, and diſputes about words, and are extreamly vain in their imaginations, and ſo are hindred from ſtudying weighty things, and matters abſolutely neceſſary to ſalvation.
3. The vain-glorious Teacher, who ſtuffes his Sermons to the people with nothing elſe almoſt but humane Learning; as if that which Chriſt hath taught us, would not yeild ſufficient matter to deliver to the people. It's true, my Brethren, there may be in preaching, a lawful uſe of ſecular learning, but not a lawful oſtentation of it. Uſe it we may, ſo far as it illuſtrates any thing of Chriſt, and helps us to the clearer explication, or better application of it to the hearers. But if we preach our ſelves and not Chriſt, if we lay aſide the perfect and the pretious doctrine which he hath delivered to us, and ſtudy nothing elſe but how to vent our own witt, our own learning, our own fancies; this is dangerous to our ſelves, and pernitious to the people.
And as the Meſſengers of Chriſt muſt utter what they have received from him without addition, ſo without diminution. They muſt fulfill the Word of Chriſt as the Apoſtle ſpeaks, Col. 1.25. declare it fully to the people: as Jeſus Chriſt revealed fully what his Father put into his mouth, as we have plentifully ſhewed you: ſo muſt the Meſſengers of Chriſt deliver fully what they have received from him; they muſt not mince it out of fear or favour, or any other baſe end. It was the ſtrict injunction of the Angel to the Apoſtle Peter and his fellows, when he ſent them forth to preach, Act. 5.20. Go, ſtand and ſpeak unto the people all the words of this life. And Gods immediate precept to the Prophet, Jer. 26.2. Speak all the words that I command thee, diminiſh not a word. And therefore let not any Meſſenger of Chriſt ſuppreſs and ſmother what he hath received, delivering ſo much as he thinks expedient and no more; ſo much as ſuits with his fancy or with his ends. Let him not upon any grounds, conſiderations, or pretences whatſoever, wrap up any thing in ſilence which Chriſt would have him to make known: But let all his Embaſſadors reſolve with faithful Micaiah, whatſoever the Lord ſhall put in our mouths, whether it be good or evill, whether the hearers will approve it or diſlike it, that will we ſpeak.
I ſhall lay down a few Conſiderations, which though they may not ſeem ſo pertinent and proper for this Aſſembly, yet may be of ſome uſe; At leaſt to make you bear with Miniſters the better in their faithfull dealing with you, when you ſee how much it lies upon them to be faithful: For
1. If they ſuppreſs and ſmother what they have received to deliver, they draw upon themſelves the guilt of blood; yea, of the blood of ſouls; yea, of the ſouls of thoſe whom they are bound to watch for, as thoſe for whom they are to give up an account when the day of reckoning comes. And this appeareth evidently by the Apoſtles proteſtation to the Elders of Epheſus, Act. 20.26. I take you to record this day that I am pure from the blood of all men. How ſo? For I have not ſhunned to declare unto you all the Counſel of God; not ſome, but all his Counſel. They that hide any, are not pure from blood; no, not from the blood of ſouls, which is a formidable thing. The blood of bodies hath a voyce, and cryes aloud for wrath and vengeance upon them that ſhed it; The blood of ſouls ſpeaks worſe things, and cryeth louder then that of Abel.
2. If they ſuppreſs, &c. they do (in the deſert) deprive themſelves of any ſhare in the mercy of the Lord. It is a dreadful ſentence againſt ſuch, which God himſelf doth not ſeem to ſpeak ſo much as to thunder out againſt them, Apoc. 22.19. If any man ſhall take away (ſaith he) from the words of this book; Well, if he do, what then? the Lord ſhall take away his part out of the Book of life, and out of the holy City, and from the things that are written in this Book. If there be any happineſs to be enjoyed in Heaven and in the new Jeruſalem, which is above; if there be any mercy mentioned in the Book of God, in all the pretious promiſes from the beginning of it to the end; if there be any priviledge to have a part in the bleſſed Book of life; the man that takes away one word out of the Book of God (that ſo doth and ſo continues) is utterly cut off from all theſe. He that is able to diminiſh bleſſings, and to bring them down ſo low that nothing of them ſhall remain, will recompenſe them who diminiſh his word, and pay them home in the ſame kind wherein they ſin.
3. If they ſuppreſs, &c. they expoſe themſelves to ignominy and contempt with men. They think perhaps to gratifie and pleaſe, and to be loved and honoured and eſteemed by this means, viz. by hiding and concealing that which they imagine will not relliſh with the people. But God will meet with ſuch in this prepoſterous way of theirs, and croſs them ſo, that this ſhall make them deſpicable in the eyes of all men. I have made you (ſaith the Lord to the unfaithful Prieſts of Iſrael) contemptible and baſe before all the people. And why ſo? becauſe you have not kept my ways, but have been partial in the Law. Some of it you have delivered, and ſome of it you have concealed, according as your hearers, and the times would bear, you have dealt partially with it. And thus you thought perhaps to get your ſelves eſteem and love among the people. But it is fallen out quite contrary, clean againſt your expectation; For all men look upon you now as ſelf-ſeekers, men-pleaſers, and time-ſervers: and ſo you are become contemptible and baſe by this means. And if you look on thoſe at this day who are partial in the Law, and who apply it only againſt one ſide, who reprove and threaten none but thoſe that are not of their own party, you ſhall find them of no great eſteem among the people.
4. If they ſuppreſs, &c. as they expoſe themſelves to ſhame, ſo to wrong from men too. They lay themſelves by their unfaithfulneſs the more open to abuſes and injuries and moleſtations from the people: Whereas if they be faithful, they are under Gods protection; I have made thee (ſaith the Lord, encouraging the Prophet) a defenced City, and an Iron pillar and brazen walls againſt the whole Land, againſt the Princes thereof, againſt the Preiſts thereof, and againſt the whole land; and they ſhall fight againſt thee, but they ſhall not prevail; and what of this? Therefore gird up thy loins, and ſpeak unto them all that I command thee, Jer. 1.17. with-hold not any thing for fear that I would have thee to deliver, be bold and confident in my protection. Be not diſmaid at their faces, leaſt I confound thee before them. The Lord hath always taken ſpecial care of them, who have been truſty in the delivery of his meſſage. And hence the Prophet David having ſaid, he ſuffered no man to do them wrong, but reproved even Kings for their ſakes, diſcovers in the words immediately annexed, who they were that had this ſpecial intereſt in Gods protection. Touch not mine anointed and do my Prophets no harm, Pſal. 105.15. And that Prophetical Petition of Moſes in behalf of Levi, is notable to this purpoſe, Deut. 33.11. Strike through the loyns of them that riſe againſt him, and of them that hate him, that they riſe no more.
Now if you ask me how it comes to paſs that notwithſtanding th aſſurances in the Name of God himſelf, ungodly men have riſen and pr… vailed againſt the faithful Meſſengers of Jeſus Chriſt, ſometimes to their utter extirpation.
To this I anſwer in a word, It was not that the Lord was careleſs of their peace and welfare, but it was becauſe they had diſpatched the work which God had given them to do, they had finiſhed their teſtimony, as the expreſſion is, Apoc. 11.7. Or elſe becauſe the Lord fore-ſaw he ſhould receive more honour by their ſuffering then their peace, Phil. 1.12. And thus far of our Saviours faithfulneſs in the delivering of his Meſſage, from his Father to his people.
The iſſue and event of this fidelity of his, comes now in order to be handled, and that as I have ſhewed in two reſpects. Firſt with relation to the Meſſage, which he brought, they have received them, ſaith he, (that is) the words that I delivered to them in thy Name; Secondly, then with relation to himſelf the Meſſenger, they have known ſurely that I came from thee, and have believed that thou didſt ſend me.
So that here is their good reception of the Meſſage, and their good perſwaſion of the Meſſenger delivered in ſuch plain expreſſions, that they will need no Explication. The only ſeeming difficulty lies in this, how Chriſt as Man and Mediator may be ſaid to have come out from God, ſince in that Nature he was never with him, in regard of his immediate preſence in the heavens. Truly, my Brethren, he came not from him locally, but he came from him Miniſterially; he came not from him in reſpect of place, but he came from him in reſpect of miſſion, becauſe he came of his Meſſage, and of his Errand: and ſo our Saviour Chriſt explains himſelf by an Exegeſis in the ſucceeding parcel of the verſe, They have known ſurely that I came out from thee, that is, they have believed that thou didſt ſend me.
Now both of theſe particulars, importing the good carriage and behaviour of the Apoſtles and Diſciples of our Saviour, both with relation to his meſſage, and to himſelf the Meſſenger, may be conſidered two ways. Either in a joynt dependance of both of them on that which goes before; Or elſe in a particular dependance of one of them, upon the other. If you conſider them and look upon them, in a joynt dependance upon that which goes before. So they are both of them the fruit and the effect of the faithfulneſs of Chriſt. He was exact in the delivery of his meſſage to a word, as he declares himſelf in the fore-going parcel of the verſe, which we have even now diſpatched, and the event was this; That both his Meſſage and himſelf were very well received and entertained among his hearers; So that here I might lay down this obſervation.
DOCTRINE. The faithfulneſs of the Meſſenger of God, in the diſcharge and execution of his Office, is of very great avail, and efficacy to commend his Meſſage, and himſelf unto the people.
I ſhall but only touch at this, becauſe though it be a truth, yet it is not a proper and a ſeaſonable truth to be inſiſted on in this Aſſembly: You ſee the iſſue of it in our Saviour here, the chief Meſſenger of God; he was abſolutely faithful in the truſt that was repoſed in him by his Father; and this was that which came of it, and followed it among his hearers. Their good reception of … meſſage, they received his words. Their good perſwaſion of himſelf the Meſſenger; they knew for certain that be came from God. And where did ever any Meſſenger of Chriſt, that was faithful in his place, miſs altogether of ſucceſs, and good eſteem among the people? It's true, ſome will diſlike him and oppoſe him, and hate him for his faithfulneſs, as Ahab did Micaiah. But the wiſeſt and the beſt will value him, and love him, and reſpect him for it. There is a ſpecial bleſſing of the Lord on the fidelity of his Embaſſadors, which is the cauſe and reaſon that they ſeldom fail of doing ſome good, and of finding ſome fruit, and of having ſome regard from thoſe whom they are ſent to. And there is ſomething in their faithfulneſs it ſelf, when it comes once to be obſerved by the people, to gain their hearts, and to win their good affections and ſubmiſſion to themſelves and to their preaching. When they are once perſwaded and convinced that their Miniſter is faithful, this hath a mighty operation on them, if they be not very ſtupid and prophane, to make them hear him, and reſpect him, and obey him.
So that to give you but a word of Application, Ʋſe. this points us with the finger to the true and real cauſe, why many that pretend themſelves at leaſt to be the Meſſengers of God, and the Meſſengers of Chriſt, do find no better entertainment with the people. Their perſons are deſpiſed, their Miniſtry is ſlighted, themſelves and their words are not regarded. What's the reaſon? the people find they are unfaithful, and hence it is that they have no opinion of them, no regard at all to them. And therefore they that would be well eſteemed among their hearers, that would have their Miniſtry find ſome ſucceſs, and fruit and efficacy in them, muſt ſhew all good fidelity in the diſcharge and execution of their Office.
But you will ask me, How may this be done, and wherein doth this conſiſt? I will ſhew you in a word, and paſs on to another point of Obſervation. The Meſſenger of Jeſus Chriſt, if he will be well received and well-approved, muſt ſhew his faithfulneſs eſpecially two wayes.
1. In an active way he muſt ſhew his faithfulneſs in two reſpects. Firſt in a right delivery of his Meſſage, as he receives it from his Maſter; and ſecondly in a delivery of it too for a right end, that is, for his Maſters end, and not his own.
1. He muſt ſhew it in a right delivery of his Meſſage, juſt as he receives it from his Maſter. He muſt not alter it or change it in the leaſt degree, to make it ſuit with the genius of the times, or the pleaſure of Superiors, or the corruption of the people. For if they once perceive that he will ſcrue the word to any intereſt, and make it to comply with any humor, though they may like it well enough, whoſe humors and corruptions he complies with, yet they will never like him, nor think the better of him, but the worſe. No, they will look upon him as a man of no fidelity, of no conſcience: and ſo accordingly will ſuſpect and undervalue any thing that he delivers. Whereas if he deliver what he hath received without fear, without favour, and will not vary in the leaſt degree, to comply with any man, they muſt take it as it comes, they will ſay of him as Ahab of Micaiah, 1 King. 22.8. I hate him, for he propheſies againſt me ſtill; but yet he is a Prophet of the Lord: he croſſes me and meets with me continually, but yet I muſt confeſs he is an honeſt and a faithful man.
2. As he muſt ſhew his faithfulneſs in a right and juſt delivery of his Meſſage, ſo in the ſecond place in a delivery of it too, for right ends; conceive it, for his Maſters ends and not his own. To advance Chriſts glory, to build up Chriſts Church, to ſave the ſouls of Chriſts people; If we would be well received and entertained, our hearers muſt have no occaſion to diſtruſt, that that which we deliver (though for the matter of it right and ſound) is to ſatisfie our own paſſion, or to promote our own ends.
Firſt, not to ſatisfie our own paſſions. They muſt not think that our ſeeming heat and zeal is for our ſelves, and not for Chriſt: and this we muſt be very wary of in the great differences that are on foot at this time. Corruption will be apt enough (if there were nothing elſe) to make us ſharp and bitter againſt thoſe and their opinions, who are it may be violent againſt us; and if they apprehend us ſo, we ſhall never do them good: and therefore we ſhould ſtrive to carry matters ſo, that we may ſatisfie them, and convince them, that we ſpeak nothing out of ſpleen againſt them. And to this end it would be prudence to forbear looſe flings, and bitter girds at them. We muſt in no wiſe betray any truth of Jeſus Chriſt, by our neglecting to appear and ſhew our ſelves for it, who ever ſet themſelves againſt it; But we ſhould rather do it in a way of reaſon and ſolid conviction, then in a way of paſſion and bitter oppoſition; and in this way undoubtedly we ſhall do Chriſt and it moſt ſervice.
Secondly, our hearers muſt have no occaſion to diſtruſt, that that which we deliver, aimeth at our own reſpects: That we ſeek our ſelves in it; our own honour by vain oſtentation of wiſdom, and eloquence, and ſecular learning; Our own advantage by inſinuation and pleaſing, and flattery, ſo making merchandize of thoſe that hear us, as the Apoſtles phraſe is; we muſt be able to appeal for this as the Apoſtle did, 1 Theſ. 2.3. Our exhortation was not of deceit or guile; but as we were allowed of God to be put in truſt with the Goſpel, ſo we ſpeak, not as pleaſing men, but God who tries our hearts. For neither at any time uſed we flattering words (as ye know) nor a cloke of covetouſneſs, God is witneſs. If ſuch a cloke as that be uſed by any that pretends himſelf a meſſenger of Chriſt, a cloke to hide and cover baſe ends, and once the people come to look under that cloke, and to ſee what is within, they will never like him more.
And as the Meſſenger of Chriſt, if he would be well received, muſt ſhew his faithfulneſs to Chriſt his Maſter, in an active, ſo in a paſſive way. As in a right delivery of his meſſage both for the matter and the ends of it, ſo in a conſtant and a patient ſuffering for that which he hath ſo delivered, if Chriſt ſhall call him thereunto. In the firſt place he muſt be ſure that that which he delivers is indeed his Maſters meſſage; and then he muſt ſtand to it, even to the loſs of liberty, and goods, and name, and life and all. For if the people ſee him flinch when he is called to this, if they perceive that he will ſuffer nothing for that which he hath preached to them with ſo much earneſtneſs, with ſo much confidence, with ſo much ſeeming reſolution, farewell their acceptation, their eſtimation of him any more. They will ſee he is a hireling (as Chriſt ſpeaks of ſuch a one) and ſo accordingly they will account of him. The good and faithful Shepherd, ſaith our Saviour, Joh. 10.11. gives his life for the Sheep. But he that is an hireling, and not the ſhepherd of the ſheep, whoſe own the ſheep are not, ſees the wolf coming, and leaveth the ſheep. The hireling flyeth becauſe he is a hireling, &c. By which it is apparent, that it is the part but of a hireling and a mercenary man, who ſerves for nothing elſe but wages, to fly when trouble and when danger comes. And hence the faithful Meſſengers of Chriſt, have ſealed their teachings with their ſufferings, and their blood, as I might give you many inſtances out of the ſtories of the Scripture and the Church. And therefore they that will preſerve the credit of their Miniſtry, and hold up the power and operation of it with the people, muſt be extreamly circumſpect that they deliver nothing but what they know to be the truth of Chriſt, for which they muſt rather ſuffer then revoke it; and then they muſt be valiant when the time of trial comes; For if they ſhrink in wetting, they are gone. It will not ſerve the turn to tell the people they were deceived and miſled. For if they be confeſſedly miſtaken once, they will be ready to conclude, they may be ſo a ſecond time, and ſo a third, and ſo a long; and the end of all will be, that they will never give any great credit or eſteem to them, or to their teaching any more.
Thus by the way upon the obſervation hinted to us in the joynt dependance of both particulars, conſidered in the Text on that which goes immediately before.
Proceed we now to look upon them in a particular dependance, the one of them upon the other, viz. the latter on the former. Firſt you have here their good reception of the meſſage which our Saviour brought, They received it, ſaith the Text. And then you have their good perſwaſion of the Meſſenger, that he came out from God, was ſent from God; and this perſwaſion, as I take it, was the ground of the reception, and under that reſpect is mentioned here; They received my words, ſaith Chriſt; but how came this to paſs? They were perſwaded that I came from God. The point is obvious.
DOCTRINE. The good reception of the meſſage by the people, depends upon their good opinion of the Meſſenger; their ſure perſwaſion that he is ſent to them from God.
The words of Chriſt himſelf you ſee were entertained on this account, as he ſuggeſts in his expreſſion to his Father here, I have given them the words which thou gaveſt me, and they have received them. How ſo? why they have known verily or ſurely, foreign, they have known it for a truth, that I came out from thee, and have believed that thou didſt ſend me. If they had doubted this, my words had never found ſuch entertainment and ſucceſs among them.
And hence it is that the Apoſtles when they began to deal with any people, the firſt thing that they do, is to ſhew them their Commiſſion and authority from God. You ſhall obſerve in the Epiſtles, how this is ſet upon the threſholds ſtill, and in the very entrance of them, that ſo the Pen-men of them might anticipate or meet with that in the beginning which would be prejudicial to the ſucceſs and efficacy of their doctrine, and conſequently leave the people free, to benefit by that which was to follow. Pauls wiſdom is remarkable in this reſpect; in his Epiſtles you may ſee a taſte of it, Gal. 1.1. Paul an Apoſtle not of men, nor by men, q. d. however the falſe Teachers tell you that I am called by men, as other ordinary Miniſters and Paſtors are, and ſo by conſequence that I have no ſuch Univerſal charge as I pretend, and that I thruſt my ſelf into the right of other men, to ſtand a medling and a tampering as I do with all the Churches: yet I aſſure you, I do nothing elſe but that to which I am deputed and deſigned by my Commiſſion from the Lord; For I am his Apoſtle called immediately by him: and Jeſus Chriſt is very careful to ſatifie and to convince his hearers that he came from God, as I might give you inſtances enough, but they are known. And this both he and the Apoſtles, becauſe they did knew the peoples good reception the meſſage dependeth much, &c.
Ʋſe. I might apply this to the Miniſters, but I will rather turn it to the people. Is it ſo, that the good reception of the meſſage by the people dependeth much upon their good opinion of the Meſſenger? Then let it be a Caution to you, that you do not over-lightly entertain an ill opinion of thoſe who come from God to you. For you your ſelves will be the loſers by it; it will hinder the ſucceſs and efficacy of their teaching: And therefore follow the Apoſtles Counſel, 1 Tim. 5.19. Againſt an Elder receive not an accuſation, but before two or three witneſſes. If there be witneſſes ſufficient, and the fault deſerve it, purſue it, follow it. But if not, do not receive it, let not your ears be open to it. Eſpecially in ſuch a time as this, when ſides are violently one againſt another, and when reports are uſually raiſed and aggravated very much by this means.
But above all take heed how you drink in the leaſt ſuſpition, whether the Miniſter be ſent of God, or no, without a very ſure ground; for this, if it be entertained, will altogether hinder the good reception of the meſſage which he brings you.
And that you may not be miſled in this particular, I ſhall in a word or two, direct you how to judge of this buſineſs.
1. You may judge a little by his entrance; if he be ſent of God, he comes in by the door, and not by the window. The door which Chriſt ſets open to him, and not which he himſelf unlocks and opens with a falſe Key. So that if any queſtion grow in this particular, he is able to appeal to all the people, as the Apoſtle ſometimes did, 2 Theſſ. 2.1. You know our entrance: It was not in a clandeſtine and ſurreptitious way; you of the Church, you know it what it was; whether it were according to the rule, and as be ſeems a Miniſter of Chriſt, I leave it to your ſelves to judge, I appeal to your verdict.
You may diſcover ſomewhat whether a Miniſter be ſent of God by his enablement to that Office. Whom God ſends, he qualifies; he ſends not his meſſage by the hand of a fool. When Chriſt aſcended up on high, he gave gifts unto men for the work of the Miniſtry: Epheſ. 4.12. God makes able Miniſters of the New Teſtament, 2 Cor. 3.6. As he makes them, ſo he makes them able too, indues them in a meaſure with ability of knowledge and utterance; gives them wiſdom and a mouth. If they be competently able both ways, it is an evidence that they are of Gods making and of Gods ſending.
You may judge a little as by their ability, ſo by their propenſity to do the Office of a Miniſter. And this is that which the Apoſtle calls a ready mind to feed the flock, 1 Pet. 5.2. A good will to deal out to the people the Goſpel of Chriſt. 1 Theſſ. 2.8. Indeed my Brethren, when a Miniſter that hath a Competency both of knowledge and of utterance, regardeth not at all to ſtir up the gift of of God that is in him, or to uſe his abilities for the good of the Church, but is idle and remiſs, prefers his pleaſure and his eaſe, before the good and the ſalvation of the peoples ſouls, you have great reaſon to ſuſpect him, that he is not come from God. But if he be content to ſpend himſelf and to be ſpent, if he be like a burning and ſhining light, as it is ſaid of John the Baptiſt, burning in his zealous Doctrine, ſhining in his holy life, and waſting while he ſhines to others; if it be his meat and drink to do the work that God hath put into his hands: ſuch a Miniſter as this, ſo coming in, ſo qualified, ſo employed, beware how you ſuſpect that he is not ſent of God.