Observations.
1. Observe Christ's faithfulness to his Father, in two things — in revealing his mind ; in referring all things to his glory. In revealing his mincl, he acted according to his instructions : ' The doctrine is not mine, but his that sent me,' John xii. 50 ; ' Whatsoever I speak, even as the Father said unto me, so I speak.' In referring all things to his glory : John vii. 18, 'He that speaketh of himself, seeketh his own glory : but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.' Now, if we would glorify God, we should learn of our Lord and master, not speak from our own fancy, nor to our own ends ; either way we may be false prophets, when we speak false doctrine, or for wrong ends ; the one leads the people into error, the other into formality, or a dead powerless course ; though usually both are coupled together : Acts xx. 28, ' There shall arise from among you men speaking perverse things, to draw disciples after them.' Perverse doctrine and a perverse aim are seldom severed ; as a bow that is warped can hardly shoot right.
Use 1. Be persuaded of the truth of what you deliver, and look to your aims ; the best of us know but in part, and are apt to err ; and we are renewed but in part, and are apt to warp, and to look asquint on our own interests. Little do you know what stragglings we have to satisfy our own souls, and then regulate and guide our aims.
2. It is useful also to hearers. If you would glorify God, you must learn of Christ ; not live according to your own wills, nor for your own interests. The end falleth under a rule as well as the action. You are not to be led by fancy, but scripture ; not to aim at your own profit, but God's glory. It is hard to say which is worst, to baulk the rule or pervert the end. He that doth evil with a good aim maketh the devil serve God, though ignorantly and sinfully ; but he that doth good with an evil aim maketh God serve the devil ; ' you make me to serve with your iniquities.' It is sad to wrong God, as the highest sovereign, by breaking a law upon any pretence whatsoever ; and it is worse to wrono; God as the utmost end : the one is the effect of
220 SERMONS UPON JOHN xvir. [Ser. X.
ignorance, the other of disobedience. Natural light showeth that the supreme cause must be tlie utmost end. A man may err in a positive law ; but this is the standing law of nature and reason, that all our endeavours should be to God.
2. Observe, the proficiency of the apostles in Christ's school ; they knew that all things whatsoever was given him, was of God. At first they were rude and ignorant ; and Christ saith, ' Now they know ;' and they had many disadvantages ; they were conscious to all the natural weaknesses which Christ discovered in his conversation, his hunger, thirst, weariness ; and yet ' they have known,' &c. How did they come to know this ? I answer — Partly by the internal light of the Holy Ghost : Mat. xvi. 16, ' Thou art Christ, the Son of the living God;' ver. 17, 'And Jesus answered, Blessed art thou, Simon Bar- jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven,' The saving knowledge of Christ's person and ofhces cannot be gotten but by special revelation from God ; we must see God as we see the sun, by his own beam and light. Partly by the consideration of his miracles, in which some beams of the Godhead did shine forth, and by which his human nature was, as it were, counter- balanced : John iii. 2, 'Kabbi, we know that thou art a teacher come from God ; for no man can do these miracles that thou dost except God be with him.' Partly by special observation of the singularity and excel- lency that was in Christ's person, his conversation, miracles, doctrine, which made his testimony more valuable, and in a rational way served to beget respect to him, and a human belief that he was a person of great holiness and strict innocence, without partiality : Mark xii. 14, ' Master, we know that thou art true, and carest for no man ; for thou regardest not the person of men, but teachest the way of God in truth.' With such fidelity as to God ; he came not in his own name : John V. 42, ' I am come in my Father's name.' With such grace and authority : Mat. vii. 29, ' The people were astonished at his doctrine ; for he taught them as one having authority, and not as the scribes.' All he did was with heavenly majesty and authority ; a sovereign majesty was to be seen in Christ's teaching, proper to himself. Besides his faithfulness as a minister, with such clearness, evidence, and demonstration, there was sufficient declaration to the workl, at his baptism : Mat. iii. 17, ' Lo, a voice from heaven, saying. This is my beloved Son, in whom I am well pleased;' agreeing with the prophecy of him, Isa. xlii. 1, ' Behold my servant, whom I uphold ; my elect, in whom my soul delighteth,' At his transfiguration before three per- sons, that for the holiness of their lives were of great credit, Mat. xvii. 5. Before all his disciples, John xii. 28, ' Father, glorify thy name : then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.' To the world, at his resurrection, Acts xvii. 31, * AVhereof he hath given assurance unto all men, in that he hath raised him from the dead.' To which resurrection the Jews were conscious. Those that reported it wrought miracles; these men sought not themselves, had no advantage, but visible hazards ; their witness was agreeable to the writings of the prophets; the doctrine built on it very satisfactory; there is in it what every religion pretendetli to, though in a higher way. Though miracles are now ceased, yet it is