may look for a sad account and challenge who will not do so for saith he If I say the truth why do ye not beleeve me And it holds out also this general that no prejudice should hinder men from embracing that which is held out to be truth Ver. 47. He that is of God heareth Gods words ye therefore heare them not because ye are not of God In the last place Christ concludes the discourse with a sad note upon them And doth himselfe answer that question he had propounded verse 46. shewing that the true cause why they did not beleeve nor hear his word was because they were not of God which he illustrates from the contrary and so leaves them again to consider of whom they were This assertion as it must necessarily be understood of grown up persons for infants are still to be excepted in these ordinary rules So albeit to be of God be frequently understood of mens being elected from eternity Yet here it is chiefly to be understood of regeneration because even the elect of God so long as they are unregenerate may be guilty of the same sinnes with the reprobate and particularly in sleighting the Word Only if we conjoyne these two to resist known truth and to do so maliciously which was the sinne of many of these Jewes it cannot befall any elect For though Peter sinned wittingly yet not maliciously and though Paul sinned maliciously yet he did it ignorantly and in unbeliefe 1 Tim. 1.13 Doctrine 1. Mens respect to the Word of God is a true touchstone whereby they may try their own condition and state for so doth Christ here teach us 2. Men have nothing in them by nature that can entertain or receive the Word of God with any due respect but what they attain to of that kinde is of God and not of themselves for he must be of God by election and regeneration who will hear Gods words 3. An elect child of God being renewed as he is begotten by the seed of Gods Word so in his progresse he will not resist the known light thereof but will receive and feed upon it And whatever may be his fits of tentation yet he will never reject it maliciously for he that is of God heareth Gods words He heareth it with faith submission and fruitfulnesse for so it is opposed to not beleeving ver 46. See 1 Pet. 1.23 and 2.1 2 3. 4. Whoever they be that do not regard the Word of the Lord but do maliciously reject it after conviction they prove themselves to be unregenerate if not also reprobates for ye heare them not because ye are not of God 5. Consequences soundly and solidly deduced from Scripture are Scripture and as valid a ground of faith as the ground from whence they are deduced for so doth Christ here teach us by his own practice deducing from that ground He that is of God heareth Gods words this necessary and infallible consequence ye therefore here them not because ye are not of God And this pen-man is full of such deductions warranting this way of arguing 6. Whatever affront men think to put upon Christ by rejecting his doctrine Yet the real ignominy redounds to themselves Therefore however they laid all the indignitie of this opposition on Christ himselfe and on his doctrine Yet he tells them it flowed really from this ye are not of God but lying in a reprobate unregenerate condition Verse 48. Then answered the Jewes and said unto him Say we not well that thou art a Samaritane and hast a devil From this to the end of the Chapter these adversaries do change their way of proceeding with Christ So long as they had any seeming ground or shew of reason they debate the matter but now being put from all that they fall a railing at his person and Christ defends and replies till they come to violence It may be taken up in this order 1. They rail at him ver 48. and he vindicates himselfe as an honourer of his Father and therefore they were in the wrong who reproached him ver 49. and behoved to make account to God for it ver 50. And he sheweth their losse who despise his Word which preserveth men from death ver 51. 2. They take occasion from what he saith of his Word to carpâ—â—â—in objecting that Abrâ—ham and the Prophets were dead ver 52. And that he should make himselfe greater then they ver 53. And he clears himselfe of ambition in this matter charging it on them ver 54 55. and shâ—weth that Abrahams joy depended on him ver 56. before whom he had a subsistence as God though as man he was not old ver 57 58. Upon which assertion they betake themselves to violence and he avoideth it ver 59. In this verse we have their first attempt wherein taking advantage of his sharp censure of them they charge him with being a Samaritan and possessed with an evil Spirit They do particularly charge him to be a Samaritan not only because they accounted the Samaritans the most impious of men because of their Apostacy from the Church of Judah and the true Religion there whereof they account him also guilty by his doctrine but specially because as the Samaritans were most bitter enemies unto and traducers of the Jewes as may be seen in part Joh. 4.9 so did they account of him who durst be so bold as to deny them to be children of God and to say they were of the devil As for the other charge thou hast a devil it is true that elsewhere they do maliciously assert against their light that he was guided and assisted by Satan in his doctrine and miracles Matth. 12.24 But here it seemes they only intend to retort his challenge and do say he had a devil which prompted him to say they were of the devil And so the challenge is all one with the former of a Samaritan whom they looked on as on all wicked men as guided by an evil spirit and accordingly Christ answers both in answering one of them Doctrine 1. Albeit wicked enemies to truth may for a time enter the lists of dispute as if they minded to seek out and follow truth Yet conviction in debate will not gain ground upon them As appeares in these Jewes who when they are put to the worse in dispute yet they come nothing the nearer to truth 2. Unbeliefe and contempt of the truth will end in blasphemy And impious men being convinced will turne ratlers and betake themselves to personal reflexions against the persons of men who maintain the truth when they can do no better for so do they deal with Christ 3. Wicked men can vent no reproaches calumnie or blasphemies against Christs servants and people which Christ hath not sanctified in his own person being called to his face the worst of men a reproacher and enemy to the people of God and one possessed with an evil spirit As here we see 4. There are none more ready to reproach
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 consider 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
Gospel which Christ requires is that men take him up who is offered there what he is and by faith close with him and make use of him accordingly for this is the fruit he misseth they beleeved not on him 3. It is the judgment of the Lord upon the world that the offer of Christ in his Gospel doth not work upon the most part of hearers and most faithful labourers do misse the fruits of their labours among them for notwithstanding Christs pains yet they generally beleeved not on him See Matth. 11.16 17. Isa 49.4 5. 4 The great pains taken upon men contributes to aggravate the sinne of their obstinate infidelity for so is their sin agreaged here Though he had done so many miracles before them yet they beleeved not These miracles were many in number great in their nature as the Word will also beaâ— and clear as being done before them to their conviction and yet they prevailed not 5. Such as are not bettered by the Word nor will beleeve it for it selfe no other help they can crave will work upon them nor cause them beleeve it Therefore doth he aggravate their fault from the many miracles had been done not to seclude the clear light of his doctrine from being an aggravation but to shew that these despisers of the Word were nothing the better for all the signes and miracles they so much sought after From ver 38. Learn 1. The meane whereby sinners are brought to faith in Christ is their receiving and closing with the report of the Word concerning themselves and him in the mouth of sent messengers for herein consisted their not beleeving on him that they beleeved not our report 2. What ever be unbeleevers carriage yet it brings no discredite to the Gospel but to themselves for In this complaint it gets still its honourable titles 3. The Gospel is the power of God to salvation and Christ offered in it is the power of God to effectuate that for lost sinners which their own weaknesse Rom. 5.6 or the law Rom. 8.3 could not bring to passe for this is the honourable title of Christ and the Gospel the arme of the Lord. See Rom. 1.16 4. The Gospel and Christ offered in it are only effectual in these to whom the offer is inwardly reveâ—led by God for they only beleeve our report to whom the arâ—e of the Lord hath been revealed â—ee Matth. 11.25 5. The Gospel in all ages is met with unbelief in the most part of men who are left to their own darkness and wickedness to reject it for Isaias said this of old as true in his own time and in Christ and his Apostles dayes who hath beleeved our report and to whom hath the arme of the Lord been revealed The question imports that few or none did it or were partakers of this mercy 6. The obstinacy of men against the Gospel is maâ—ter of wonder and of sad complaint to God from his faithful servants Therefore is it propounded so here Lord who hath beleeved our report where John following the Greek Interpreters addes the word Lord which is not expressed in the Hebrew though it be virtually included in this that faithful Ministers know not where to pour out their complaints but in their Masters bosome 7. As even they who lived under Christs Ministry did for most part profit as little as these whom his servants labour among So he will joyne in this sad complaint with his faithful servants against such for he had cause to say and did say with the rest who hath beleeved our report And this is veâ—â—â—â—d when the Sâ—viâ—ur and Intercessour is put to complain of us 8 â—n â—ark and misty cases it is useful to look to what the Scriptures say of them that we may direct and compose our thoughts accordingly Therefore are the foregoing Prophesies looked unto in this matter â—as a ground of many useful thoughts 9. Whatever other duties be required of Ministers who are sensible of the unfruitfulness of their Ministry It is also required that they comfort themselves in this that the holy and soveraigne good pleasure of God is still accomplished by the Ministry of the Word Therefore is this prediction pointed at as a special mean to comfort Ministers when they see that things are according as God foretold they should be See Matth. 11.25 26. Acts 13.48 Rom. 11.7 10. However unbeleevers may think to affront Christ by their rejecting of him Yet he will be disappointed by none of them and he will emprove their opposition to special advantages Therefore also is this prophecy cited to shew that he knew well enough what they would prove even long before they were and that their not beleeving in him was an evidence he was the true Messiah as hath been cleared 11. God hath an holy Providence even about things that come to pass by contingent second causes and depend upon mens free will for he can foretell them here before they come to pass 12. Gods Providence is so infallible that he will not be frustrate of his purposes And an argument from the prediction of his Word concerning any thing is sufficient to conclude that it will come to passe for here the event answereth exactly to the prediction 13. Whatever be the providence of God about sinful men and their miscarriages Yet God and his providence are wholly free of blame He being the soveraigne Lord above the Laws given to his creatures bound to none and not concurrent in the wickedness of their actions and the guilt is wholly the sinners as being under the Law and voluntarily choosing the wicked course which he followeth Therefore albeit it be declared here that Gods providence had an hand in this business yet both in the prediction it is propounded by way of complaint and here by way of chalenge against such sinners Ver. 39. Therefore they could not beleeve because that Esaias said againe 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and I should heale them In these verses this their unbelief is further amplified That not only they did not but could not beleeve And That not only the means wrought not upon them to draw them to Christ but they were more hardned in their obstinacy thereby according to another prediction of Isaiah Chap. 6.10 The pertinent citation whereof is cleared ver 41. Now for clearing this purpose and the text cited Consider 1. As for this impotency that they could not beleeve albeit it be true that all men naturally are unable for it Yet this place speaks principally of a further degree of impossibility through contracted obstinacy and judicial obduration of which the following text speaks Consider 2. As for this inference from the prediction and the comparing of the event with it they could not beleeve because Esaias said If we look to the simple prediction it tends to the same purpose with the
to long after it till his time come nor to weary of life especially because of any trouble persecution or inconvenience we meet with in his service Therefore Christ who loves his people better then they do love themselves will not pray for this I pray not that thou shouldest take them out of the world 6. â—eleevers while they are thus left by Christ in the world are exposed to manifold hazards having not only outward troubles but Satan and sin taking advantage of their troubles to drive them wrong for they are in this world in the midst of the evil not so much of outward trouble from which he will not alwaies preserve them but Satan the wicked one as the word will read and the evil and wickednesse to which they are exposed in an evil world and by the many pressures they meet with 7. Albeit Christ will not remove his people from these hazards yet they are no way able to guard themselves against them but they must resolve to have much to do and very little or rather nothing in themselves wherewith to do it for they must be keeped or else they are undone 8. When Christ seeth it not fit to remove his own out of the world he will see to their preservation in it So as though they get now and then the foile yet his intercession is a sure pledge that they shall recover again for these two go together I pray not that thou shouldest take them out of the world but that thou shouldest keep them 9. Christ doth abundantly testifie his care and diligence about his people when albeit he doth not exempt them from troubles and these it may be very sharp yet he keeps them from the evil thereof or from spiritual hurt thereby And when albeit he doth not deliver them even from assaults and tentations from that evil yet he upholds them by sufficient grace 2 Cor. 12.7 8 9 10. for herein doth his care appear in praying that the Father should keep them from the evil 10. Albeit many when they look upon Christs promises and allowances and his intercession for his people be ready to delude themselves with vain hopes of that which Christ never allowed upon them Yet they who are content with being preserved from evil however they be tempted and exercised are no way deluded when they expect this from Christ for it is his express will when he explains himselfe that they should be keeped from the evil 11. It is frequently to be studied by beleevers that their separation from the world is an evidence of their conformity with Christ and consequently that they are like to him in enduring opposition from the world because thereof Therefore is it again held out They are not of the world even as I am not of the world 12. Beleevers disconformity with the world and conformity with Christ is a sure pledge that the Father will keep them from the evil of the world and will not lose these good things which grace hath begun in them for this is an Argument why he should keep them from the evil v. 15. They are not of the world c. Verse 17. Sanctifie them through thy truth thy Word is truth Followeth the fourth and last branch of this part of the chapter containing Christs second petition for his Apostles which is propounded in this verse and pressed by two Arguments v. 18 19. The petition is that the Father would sanctifie them which albeit it sometime signifie the consecrating of a man and setting him apart to an office as the Apostles also were v. 18. yet here it imports somewhat beside and subservient to that namely that the Lord would conferre upon them the grace of sanctification and so consecrate them unto himself as beleevers and so also fit them for that employment to which he had devoted and consecrated them Unto this is subjoyned the instrumental cause of their sanctification through thy truth whereby is not only signified that he would have them sanctified in truth or truly of which we may hear v. 19. but that the Word of truth is the mean and instrument of sanctification And to prevent all mistakes he declares that this truth is in the Word against all them who seek truth beside it Whence learn 1. Such as are Christs followers indeed and may make comfortable application of other benefits of his intercession must be men sanctified by habitual graces of holinesse infused into them which will not only break forth in some few acts of Religion and righteousnesse but must so devote and consecrate them to God as they may not withdraw themselves to another use for so much is imported in this that Christ prayes for unto his Apostles Sanctifie them intimating that where he intercedes for any he also prayeth for and in due time works this in them 2 It is not enough that men have a begun work of sanctification in them unlesse they grow up in it daily more and more for he prayeth for these who were already converted and sanctified as he maketh his account v. 6 7 8. that the Father would sanctifie them and carry them on in sanctification till it be perfected in glory Such will be invited to grow who entertain the sense of what they have received 1 Pet. 2.2 3. who are sensible of their short-coming in what they have Phil. 3.12 13. and who fear back-sliding and consider that not to grow is the way to decay and they will study to evidence this growth by persevering in their first principles not loving age in what once through grace they loathed nor building up what they once destroyed and by growing in graces especially in sense of their pollution humility love painfulnesse c. 3. Whatever principles or obligations men have to keep them from the evils of the world and from Satan in it yet all these will not avail unlesse they be not only truly sanctified but be growing therein Therefore is this petition sanctifie them subjoyned to the former v. 15. of keeping them as being the effectual mean of their preservation 4. As sanctification is the duty of beleevers laid upon them by God so it is also his work in them who principleth them for it and works it in them when they in the sense of their own inability do put it upon him for Christ by prayer seeketh it of the Father sanctifie them 5. As the truth of God is the rule of true sanctification nothing being holinesse in Gods account how specious soever it be unlesse it be according to that truth So the truth of God which is the instrument of regeneration hath also a special influence in the matter of daily sanctification 1 Pet. 2.2 The word of command being made effectual to presse the duty the word of promise to encourage it 2 Cor. 7.1 2 Pet. 1.4 and the Word and doctrine of the Crosse of Christ holding out vertue enabling to duty 1 Cor. 1.18 and exciting faith which purifieth the heart
and by this he would assure them of his taking notice of greater things that may concern them for saith he Before that Philip called thee when thou wast under the fig-tree I saw thee 11. As a sincere heart through Gods blessing will easily receive satisfaction concerning Christ and be gained to him so the kindly fruit of such a work is to beget an high estimation of Christ for Nathaneel is satisfied and his satisfaction brings out a faire confession and commendation of Christ 12. The more a soul know of Christ it will not only esteem him but think and speak the more reverently of him and to him therefore doth Nathaneel call him Rabbi which he did not before 13. Christs All-seeing eye is an infallible proof of his Godhead whereby he knoweth all things of himself which every one would studie who embrace and close with him for whereas Philip had called him the son of Joseph v. 45. Nathaneel is convinced of more from what he heard Thou art the Son of God and as such a one closeth with him 14. That which maketh Christs Godhead comfortable to his people is that as Mediatour and by vertue of his offices they have a peculiar interest in him and particularly that he is a King unto them who will employ his divine power to subject them to his Government and to protect and defend them therefore Nathaneel subjoyneth Thou art the King of Israel We need not enquire whether by Israel he understand the Nation of Israel only being yet ignorant of the extent of Christs Kingdom or all the Israel of God also seeing the truth in that point is elsewhere sufficiently cleare to us Verse 50. Jesus answered and said unto him Because I said unto thee I saw thee under the fig-tree beleevest thou thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the Son of man In the last place we have Christs entertaining of this Convert in commending his believing on so easie termes and promising further grounds of confirmation And particularly he promiseth unto him and all of them a sight of heaven opened and of Angels ascending and descending on him This Promise may indeed have an allusion to Jacobs vision of the ladder Gen. 28. as accomplished in Christ who is the Opener of heaven and the way to it who reacheth to heaven in his divine Original and to earth in his manhood and whom Angels serve But it seemeth more safe to take it literally for some signes of his glory manifested to some that by their Ministry it might be published to all And as before this heaven had been opened at his Baptisme Matth 3. And Angels ascended and descended as he had service for them and particularly at the publication of his birth and in the time of his tentation in the wildernesse so afterward heaven was in a sorr opened at his Transfiguration and Ascension and Angels ministred to him in his Agonie Resurrection and Ascension We may also safely conceive that this might have been yet more literally accomplished according to the Promise though the accomplishment be not recorded as many other particulars were not John 20.30 31. Doct. 1. Christ is really well pleased with the faith and conversion of any and would have them to look on it as no common benefit And he is the better pleased the more easie termes we beleeve upon when we beleeve though we see not or against sense or close with him notwithstanding manifold difficulties for saith Christ admiring and commending his own grace in him because I said unto thee I saw thee under the fig-tree beleevest thou 2. As Christ hath still more and more proofs of himself to give for confirmation of our faith as we need So they who are willing to beleeve on lesse apparent grounds shall be more and more confirmed and see still greater cause of beleeving for this is Christs promise to Nathaneel Thou shalt see greater things then these 3. The encouragements allowed by Christ to particular beleevers are intended and recorded for the comfort of all beleevers in the like need and following the same way for so is this promise given he said unto him I say unto you that is to all then present Even particular extraordinary promises made to particular persons do allow general comfort to all beleevers in an ordinary way though they are not to expect what is extraordinary So much appeareth from Josh 1.5 compared with Heb. 13.5 4. Christs promises would be looked on as sure and infallible being not onely promised by him who cannot lie but most gravely asserted for our confirmation And we ought to be humbled for our infidelity which so readily mistrust him and to admire his indulgent condescendencie to satisfie our weaknesse Therefore Christ prefixeth to this promise verily verily I say unto you a grave and vehement asseveration putting the matter beyond all doubt and controversie Not that this maketh the promise any surer on his part but that our weaknesse and unbelief needeth it and he condescends unto it and having given this assurance expects absolute and entire credit to what he saith 5. The sight of Christs glory is the great encouragement and ground of beleevers confirmation as being all for them and their good and letting them see what excellency there is in him to be relied upon Therefore is there a promise of Nathaneels confirmation by seeing more of Christs glory 6. Christ our Mediator is approved from heaven and he by whom heaven formerly shut against sinners is opened for it is a part of Christs glory that heaven is open with relation to him testifying an approbation of him and his acceptance for him and his 7. It doth also illustrate Christs glory and further confirme beleevers faith that Christ is Lord of Angels even in his state of humiliation and hath them ready at his call as he or his people shall need their service for it is also promised they shall see the Angels of God ascending and descending upon the Son of man or moving from earth to heaven and from heaven to earth as he required 8. All this glory of Christ is further comfortable when he is found dwelling in our nature with it yea and delighting in this his condescendence and to be our kinsman for it is promised they should see all this upon the Sonne of man shewing that the Son of God was also the Sonne of man and that he delighted to be so and therefore doth so often take this title to himself CHAP. II. IN his Chapter we have First a miracle wrought by Christ in Cana of Galilee in turning water into wine the occasion working and manifestation whereof with Johns observation upon it are recorded to ver 12. Next Christs removal to Capernaum and his short abode there ver 12. Thirdly his going to Jerusasalem with his purging of the temple there and
the certainty of his doctrine it being perfectly known as by eye-sight This way of certainty by seeing is attributed to Christ v. 32. as proper to him who was in the bosome of the Father and taking it thus strictly while Christ saith we have seen it may be understood of the whole Trinity bearing witnesse with him John 8.16 29. 1 John 5 7. But taking this seeing more largely the expression seemeth rather to take in John the Baptist who was the present publick witnesse with Christ at that time and who as others Prophets and Apostles had the certainty of what he preached in his own measure from Christs illumination and did indeed preach what was most certain and what Christ revealed out of the bosome of the Father though few did believe and embrace either Christs testimony or his Doct. 1. Where Christ hath men to reprove for ignorance there will be also unbelief found that is blame-worthy for not only cannot ignorant men believe but in many things men are bound to embrace truth by faith though they cannot comprehend them by natural reason and so unbelief is the cause of not closing with these high mysteries therefore doth Christ challenge Nicodemus for not receiving the witnesse or not embracing this truth by faith resting on the Authority of God the Revealer 2. Ill Scholars that come to Christ may be led back to see more of their misery common to them with others that so they may not rest on any thing they think peculiar in themselves but be stirred up effectually to studie to profit therefore doth Christ shew Nicodemus that he was lying yet in the common sin of others Ye receive not c. 3. Whatever mistakes men have about spiritual truthes yet they are infallibly certain in themselves and infallibly known to Christ who revealed them out of the bosome of the Father as the sure ground of our faith and that he cannot mislead such as he teacheth therefore doth Christ so gravely assert and inculcate this principle Verily verily I say unto thee we speak that we know and testifie that we have seen The latter word explains the former that he is as certain of it as of a thing seen though not with bodily eyes 4. Such is Christs condescendence as to take in sinful men with him in the same yoke of bearing witnesse to the truth and of partaking in their measure in the same honour with him the chief Shepherd and of holding out the same infallible truth with him from the Word though their perswasion and certainty of it be from his gift and inferiour to his therefore saith he we speak c. John being a conjunct witnesse speaking the same sure truth and knowing it certainly in his measure though Christ knew it in an higher way both as God of himself and as man by vertue of the personal union 5. As it is no strange thing to see men however they may hear yet not liking embracing nor believing most certain and saving truths even when spoken by Christ himself so the certainty of divine doctrine will aggâ—eage the sin of unbelief for saith he we speak that we do know c. and ye receive not our witnesse His doctrine is called a testifying and witnesse as being both certain in it self such as solemn depositions of faithful men are and a standing testimony against them who beleeve it not Verse 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things The second ground upon which Christ reproveth and aggreageth his unbelief is the plainnesse of his doctrine Christ had spoken of heavenly things in a plain way under a similitude taken from earthly things as v 8. and if he did not comprehend and believe them so what would he do if they had been spoken of as heavenly things in a stile suitable to their own nature Doct. 1. It is the will of Christ that teachers of souls do not affect high and lofty stiles and quaintness of expression but that in doctrine they descend as low as may be and accommodate themselves to the capacity of people for herein Christ commends his own love in drawing the copie I have told you earthly things 2. Even spiritual things when they are spoken of under earthly similitudes are but earthly things in comparison of what they would be being spoken of in their own language and termes therefore he calleth them being so expressed earthly things in comparison of heavenly things expressed in a suitable stile There is an eminencie in these things above what any similitude can expresse and when we come to know as we are known we will finde it so 3. When all is done that can be to bring down spiritual things to a peoples capacity yet there is no power in men of themselves to understand or close with them for Christ found it so I have told you earthly things and ye believe not and Ministers need not think it strange if their doctrine be no better entertained then Christs was 4. The plainnesse of doctrine doth aggreage the sin of ignorance and unbelief and make it more inexcusable for it is a challenge I have told you earthly things and ye beleeve not c. 5. Such as are rightly convinced of their dulness in taking up spiritual things when plainly expressed will much more see their inability to take up these things in their own nature and however this will stand as a witnesse how far men are from knowledge or closing with spiritual things for so doth Christ hold out If I have told you earthly things and ye beleeve not how shall ye believe if I tell you of heavenly things Verse 13. And no man hath ascended up to heaven but he that came down from heaven even the Sonne of man which is in heaven If we understand these words properly of ascending to heaven and enjoying eternal felicity it doth indeed hold good that onely Christ entereth there by his own vertue and all others onely through and by him and so the scope of this verse will be the same with verse 14 15. of which in its owne place But the dependance on the former purpose and the expression of this in the by-past time whereas Christ was not yet ascended in his humane nature leads us rather to understand this ascending to heaven figuratively of comprehending heavenly mysteries and entering on Gods Councel concerning the way of salvation as it seemeth to be understood Rom. 10.6 8. with Deut. 30.11 12 14. And so the meaning is that no man of himselfe can know or take up these things that being Christs prerogative who manifested himselfe from the bosome of the Father in our nature and yet as God is still in heaven and thus Christ having reproved Nicodemus for his ignorance doth yet shew the remedy thereof in himselfe Whence Learn 1. Christs sharp Word is not his last Word to his own but when he hath chalenged most sharply
he hath not believed The sentence is declared just and confirmed by a new sentence since he will not take help And thus unbelief is the great unpardonable sin Mark 16.16 whereas other sins that against the Holy Ghost excepted because it is joyned with final impenitency would be pardoned if men would believe 7. It aggreageth the sin of unbelief that the sinner rejecteth so excellent a one as Christ whose excellency proveth him an all-sufficient Saviour and who is so clearly manifested to be so or if he pretend to beleeve yet he doth not take up Christ as he is revealed in the Word nor groundeth his faith on the Word nor followeth the order prescribed therein but taketh up a Christ according to his fancie and taketh a dream for faith for he hath not believed in the only begotten Son of God nor in his name whereby he is clearly revealed nor according to it Verse 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Christ insisteth on the second cause of sinners condemnation which is there sleighting of the offer of mercy in the Gospel And beside what was intimate in the former verse of the ratifying of the lawes sentence upon their not embracing the remedy he addeth the heavy condemnation that it brings on men while they not only embrace not but do contemn the remedy of miserie and delight rather in their own ways And withal he sheweth the reason of this which are mens evil deeds Doct. 1. The world without Christ lieth in darknesse void of spiritual light and full of errours and of the works of darknesse God is withdrawn from the creatures and they wander and stumble as in the dark upon Satans snares their case is void of true peace and comfort as men in a dark pit their way tends to utter darknesse and yet as men in the dark their case and misery is not discerned in its own colours for in opposition to all this it is said that light is come into the world by Christs being manifested in the Gospel 2. Christ offered in the Gospel hath brought a remedy for all sin and miserie bringing light to discover mens case in its true colours light to dispel the darknesse of errours and the vilenesse of sinful lusts light for direction and light of comfort to make things pleasant and comfortable upon solid grounds of reconciliation for light is come into the world 3. Where Christ manifesteth himself men will not so easily be drawn from their woâ—ul condition but their old darknesse will be suting their hearts to hold the grip it hath as well as the light suteth for entrance for their loving the one more then the other supposeth that both come in competion to their choice 4. Such is the perversitie of mens nature as not only not to embrace Christ offering himself but to love their woful condition far beyond the offered remedie to like to abide in darknesse rather then to see their misery or need of him and to like their own deluded peace better then to follow after his true comforts for men loved darknesse rather then light 5. Where Christ offering himself in the Gospel is not received in love but contemned it bringeth sadder condemnation then the breaking of the Law as being a sinning against the remedy and that with an high hand an undervalâ—ing of him and doing of what they can to make void his pains for this is the condemnation that light is come into the world c. 6. Mens living in ill works is an evidence of their rejecting Christ it being evil deeds that makes light hateful to men for men loved darknesse rather then light because their deeds were evil their love to their evil wayes maketh them hate this light as it is discovering and so they go no further nor attain to the refreshing light of it and maketh them that they cannot quit their lusts and come under Christs yoke Verse 20. For every one that doth evil hateth the light neither cometh to the light left his deeds should be reproved 21. But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Christ proveth that it is mens ill deeds which causeth them to hate the light from two general positions The first whereof being a proverbial sentence and holding true both in natural and spiritual light sheweth that evil doers hate the light lest it should discover them and the second that the godly on the contrary delight to have their wayes tried and made manifest by this light Whence learn 1. Whoever is yet in nature and on whom Christ hath not shined with the renewing light of the Gospel is an evil doer not only in a legal sense as all have sinned and the godly do sin daily but habitually it is his course study and endeavour to do that which displeaseth God and this study of doing evil is the aire he breathes in such is he who doth evil 2. The Gospel hath not only a refreshing light to comfort sinners in the due order but a reproving and discovering light which however men will stand as long as they are able in the defence of their own righteousnesse yet will convince and discover them to themselves for this is the light here spoken of which reproveth or discovereth or as the word is argueth and convinveth men to be what they are And albeit nature will discover some grosse sins yet mens self-righteousnesse the emptinesse of moral civility c. must be of the words discovering And albeit the Law which is spiritual discover these also yet it is ascribed to the Gospel in this challenge because it aggravateth these sins so much the more that the Gospel discovereth them with the offer of a remedy 3. The great plea betwixt Christ and sinners in the Gospel is about this reproving lights getting place and about mens being discovered to themselves as being the first lesson where the most part of men stick and so get no more for they hate the light and come not to it 4. As in the matter of natural light evil doers wait for the dark Job 24.15 so it is a mark of evil doers that they hate the spiritual light and shun all means of searching and knowing themselves as wishing such things were not sin not desiring to know them to be so and wishing there were not a God to punish them for every one that doth evil hateth the light 5. All these who do not out of jealousie over themselves come to the Word with a desire to be discovered to themselves but desire to hear what may flatter them in sin and to whom it is not only their tentation at some times but their habitual frame to take ill with reproof All these I say do prove themselves evil doers and haters of the light whatever respect they pretend to have to it therefore doth
in himselfe so hath he given to the Son to have life in himselfe What Christ hath said in the two former verses is here confirmed that he can give everlasting life to beleevers and quicken those who are spiritually dead because Christ as God hath a fountaine of life equal with the Father communicate to him from the Father by eternal generation And this is a sixth instance and proofe of his equality with the Father Whence learn 1. The power and efficacy of the Gospel for quickening and keeping in the life of beleevers will never be rightly seen nor beleeved till we see that inexhaustible fulnesse that is in Christ for that effect who hath all fulnesse of life in himselfe as God to be forthcoming to his own as a cause of life in them and when that is seen difficulties will easily be removed Therefore doth he prove the truth of the former doctrine by this reason they shall live because he hath life in himselfe equally with the Father 2. No lesse is able to beget and keep in and cherish life in the elect and to revive it when it is decaying and ready to dye then that infinite and independent fountaine of life which is Gods own prerogative So much also doth this dependance teach No lesse can assure that the dead shall hear and that the quickened shall persevere in life then such a fountaine employed for that end So many invincible impediments are there in the way of our quickening and so many blasting stormes doth our life meet with 3. It is the propertie of God to be a living God that independent inexpressible life is his own essence and nature and he is the fountaine of all life in the creatures for it is Gods prerogative and a proofe of Christs equality with him that he hath life in himselfe 4. This property of life is common to each person of the blessed Trinity to the Father and to the Sonne Yet the Father is first in order in having of it and doth communicate it to the Sonne for of both it is said he hath life in himselfe and that the Father hath given it to the Sonne which is to be understood of his communicating it in communicating his nature with him by eternal generation And as for the humane nature this is only gifted to it in this respect that by the grace of the personal union the humane nature is assumed into the unity of person with him who hath this life by eternal generation 5. The Fathers communicating of life to the Sonne argues no inequality nor inferiority in the Sonne but he hath the same life infinitely independently and equally with the Father for as the Father hath it so hath the Sonne and he hath it in himselfe as the Father hath Such a fountaine and store-house have beleevers to trust to Verse 27. And hath given him authority to execute judgement also because he is the Son of man To confirme the former reasons and because they might be ready to stumble at what Christ said of himselfe when they looked on him in his humane nature Therefore he declareth that not only as God he hath a fountain of life equally with the Father but that he hath authority given him from the Father to execute or do judgement even because he is the Sonne of man By executing or doing of judgement of which ver 22. we are to understand a dominion and government over all things and particularly the power of life and death to condemne or absolve which will be especially verified in the judgement of the last day of which he speaketh ver 28 29. And Christ saith authority is given him to do this because he is the Sonne of man or as he is the Sonne of man Whereby we are not to understand his humane nature simple considered but his office and his humane nature as united in one person with the Godhead That because he is God-man the Mediatour of sinners and took on our nature for that end therefore he hath all power committed to him as Mediatour for the good of the Church the exercise whereof he fully entered upon after his resurrection Matth. 28.18 Rom. 14.9 Rev. 1.18 Philip. 2.8 9 10 11. And that in his humane nature though he be not advanced to the participation of divine properties yet he is advanced to that Lordship over all the creatures that he is capable of Rom. 14.9 Phil 2.9 10 and gifted with that dignity and authority to be in the unity of person one with him who is sovereigne Lord over all And he is the visible actor and Judge in these administrations which could be done by none but him who is God also and particularly in the last day wherein he shall be Judge in visible shape Act. 10.42 and 17.31 according to the prophecy of him under the same name Dan. 7.13 Doctrine 1. The eternal Sonne of God equal with the Father did in the fulnesse of time become true man in one person with his God-head for the Sonne of God ver 25. is also the Sonne of man 2. Mans nature is highly exalted in our head Christ his humane nature being not only advanced to that dignity above all creatures that it can be capable of in it selfe but being in the unity of person the same with him who is Lord over all and the visible actor of the works of the Godhead for the Sonne of man hath authority given him c. 3. As Christ hath from the Father a native dominion as God by eternal generation so he hath also a donative Kingdome as Mediatour God-man for the good of his Church whereby he not only ruleth over his Church but hath all power in heaven and earth and all things in his hand which may either hinder or promote her happinesse for the Father hath given him authority to execute judgement because he is the Sonne of man And this is to be looked on as better and surer in Christs hand who is our head then in our own 4. The redemption of lost sinners is so acceptable to the Father that he will not only accept a ransome but will honour the Redeemer and conferre dignity upon him for effectuating that work for because he is the Sonne of man and Mediatour the Father hath given him authority to execute judgement See Philip. 2.8 9 10. Joh. 10.17 5. Christ hath undertaken to work the work of redemption of sinners and so hath engaged himselfe to carry it through and the Father according to his Covenant with him hath invested him with what was requisite 〈◊〉 perfecting that work for he is the Sonne of man 〈◊〉 that end and therefore the Father hath given him authority c. 6. Christ in the work of redemption and administration of all things for the elects behoofe is the Fathers Commissioner and cloathed with a Delegate authority for which he is accountable to the Father for all those whom he hath given him and all their allowances and lots and for
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
This is the hainous sinne of men to affront Christ to respect Satan in his messengers before God in his Sonne as to preferre lies to truth And it is their dreadful punishment to be given up to such delusions because they will not see the light or do receive it only as it may serve their turne or weary of the light and walk not answerable to it And men should be ashamed of their errours as being their plague and a proclamation that they have not received the love of the truth Verse 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God only The fourth chalenge and the chiefe cause of their unbelief and not embracing Christ is for their pride and vaine glory which they hunted after among men not contenting themselves to be approven and respected of God by embracing his Sonne by faith See chap. 12.43 Doctrine 1. True beleevers and receivers of Christ are all one They do indeed beleeve in Christ who out of affection and sense of need do close with and embrace Christ offering himselfe in the Gospel albeit they have not attained to lively assurance and without this historical assent will not prove saving faith Therefore receiving ver 43. and beleeving in this verse do mutually explain one another So also Joh. 1.12 2. Albeit faith be the gift of God and it be impossible for any natural man to beleeve of himselfe Yet men by continuance in sinfull wayes and entertaining particular reigning sinnes may adde to this impotency may lay more impediments in the way of Gods working faith and may be convinced that their case is inconsistent with true faith for how can ye beleeve saith he intimating that they had superadded impediments of beleeving to their condition by nature as a crooked twig by growing becometh more difficult to be made streight and that themselves might see that their temper was inconsistent with faith 3. As faith which supposeth a man regenerate and subdued to Christ and his yoke and which purifieth the heart is inconsistent with the dominion of any one lust or corrupt affection So in particular it cannot consist with the dominion of ambition and affectation of vaine-glory for albeit we be bound to honour all men and Magistrates in particular 1 Pet. 2.17 and are bound in honour to preferre one another Rom. 12.10 and albeit beleevers ought so to carry themselves as the way of God may be honoured in and because of them Rom. 2.24 Yea albeit they cannot hinder nor is it their sinne if undue honour be offered unto them provided they mourn for it and receive it not Yet when men hunt after respect from men and do receive it with lustful delight and rest on it as the chief scope of their actions it is an evidence of no faith or that what they pretend to is unsound Therefore albeit some such be said to beleeve where it prevailed but in part Joh. 12.42 yet where it beares full sway and it only is sought after he saith how can ye beleeve which receive honour one of another And indeed such do evidence that they have not closed with Christ on his own tearmes of selfe denial and being convinced of their worthlesnesse that they will take most paines on their outside to be seen of men and so cannot but neglect sincerity and that their ambition and love of respect from men will draw them to apostacy and prove their unsoundnesse when they are called to undergo an ignominious crosse 4. God alloweth and conferreth much honour upon true beleevers They have an honour of state and priviledges in being sonnes and friends to God They have the honour of his approbation in their conscience yea and sometimes his respects to them are made conspicuous to the world And they are allowed to wait for the honour of eternal exaltation for there is the honour that cometh from God to such 5. As this true honour comes from God alone whose approbation only may be rested on and who can advance those whom he approveth and make them honourable So sincere beleevers must seek after this which is so necessary by studying humble sincerity in his sight following those duties that are in least respect in the world and not resting on so much only as may gain them honour from men And as they must seek after it not contenting themselves with lesse so they must be content with this and be loosed from the love of honour from men not regarding how they be looked on by the world because they embrace Christ Therefore it is imported they should seek the honour that cometh from God only See Rom. 2.29 2 Cor. 10.18 6. Whatever may be mens duty in seeking to approve themselves even to the consciences of men and not to neglect just disrespect in the world under pretext of approving themselves to God Yet such as ambitiously hunt after vain-glory and respect from men do prove themselves to be carelesse of Gods approbation since hunting after the one and seeking the other cannot consist together for here they are opposed ye receive honour one of another and seek not the honour that cometh from God only Verse 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust To make the former chalenges have place Christ warnes them of being judged and accused before the tribunal of God And that he might prevent the thoughts of their hearts who leaned to Moses as their great teacher Joh. 9.28 29. and beleeved to be absolved and saved by following the Law given by him and so regarded not Christs chalenges He declareth that not only he but Moses his Law would accuse and condemne them And so leades a special Scripture witnesse for himselfe even Moses Law While Christ saith he will not accuse them it is not a simple denial for his doctrine and offer of salvation will be the sad condemnation of sinners But it is spoken according to their opinion who regarded little his opposition and therefore he declares that even Moses their great friend would be their partie not in respect of his person but his writeings Doctrine 1. Sinners continuing obstinate after abundance of conviction may look for appearing before Gods tribunal to have the matter discussed and Ministers oughe to set this before them Therefore doth a Christ here put them in minde of being accused to the Father 2. Sinne unrepented of and the sinners not fleeing to Christ for pardon and purging of it will draw on sharp and sad accusations before the tribunal of God both law and Gospel Gods justice mens own consciences the spirit resisted by them in his moral swasions Act. 7.51 yea all the paines taken on them will contribute to this work for it is supposed they will be accused to the Father 3. Such as reject Christ and do neglect chalenges for this it is because they have some false confidence beside
is by this teaching they shall be taught of God to wit in the use of means yet so as they finde God in them as is before explained 4. It is the priviledge of all the Elect that in their own measure they are taught by God and how small soever their knowledge be yet they are taught what is necessary for bringing them to Christ and made wise unto salvation for the promise is universal as to them they shall be all taught of God See 1 Joh. 2.13 And Christ doth cite it with the copulative and whereby it is joined in the Prophets with the other promised mercies to lead us to the study of the rich and many mercies that do accompany it and are given with it 5. Such as are taught by God in the use of means will not only get an ear to hear but will not rest on that till they get an heart to understand and learn by their hearing for they who are taught of God are every man that hath heard and hath learned of the Father 6. Gods teaching of his people doth not only illuminate the minde or give the power of beleeving but doth also give the act and exercise of faith and certainly bring them to Christ for every man that hath heard and learned cometh unto me 7. No light nor illumination of the minde nor any other change will prove a man taught of God unlesse he be convinced of his own misery and of Christs mercy and brought to close with him and daily to come unto him and practice this lesson of coming for this is the evidence of a man that hath heard and learned he cometh unto me Ver. 46. Not that any man hath seen the Father save he which is of God he hath seen the Father In this ver Christ clears the former testimony and inference from it by shewing that Gods teaching doth not import that men must first see God and be taught of the Father apart and without him For not only is the Father invisible to the eye of our body which is also true of the Sonne and Spirit save in so far as the Sonne of God was incarnate and made manifest in the flesh but there is also no immediate sight of the minde or knowledge of the Father in his essence will or wayes about saving of sinners but what Christ the Sonne hath And therefore all others must be taught not immediately by the Father but mediately in and by him And Christs scope in this is not only to cleare the mistake that might arise but to make way for returning to his former doctrine by leading them to himselfe in whom and by whom alone they could expect any thing the Father promiseth Doctrine 1. Men in hearing and studying sublime and divine truths have need of much caution and warinesse that their carnal and shallow conceptions and imaginations do not beget mistakes and errours about them and withdraw them from the simplicity of what is revealed Therefore doth Christ finde it needful to prevent mistakes about this mystery 2. Gods condescending to stoop to sinners should be entertained with due reverence and should not hide from us that distance that is betwixt his Majesty and our basenesse nor hinder us to keep at due distance with him Therefore having spoken of his condescending to teach us he guards that by exalting the Father and shewing that there is no immediate seeing or knowing of him Hence it is that even that sweet name the Lord they God is declared to be a glorious and fearful Name Deut. 28.58 3. Not only is the Father invisible but he doth not reveal himselfe or his will concerning the salvation of sinners immediately unto men or as Christ seeth and knoweth him and it but is an incomprehensible God a light which no man can approach unto 1 Tim. 6 16. for saith he not that any man hath seen the Father to wit immediately or without Christ and as Christ seeth him as is after cleared For albeit he did familiarly converse with and reveale himselfe more immediately to some in respect of others and particularly to Moses Exod. 33.11 Numb 12.8 Yet any bodily sight he got was but of his back parts Exod. 33.23 and but the similitude of the Lord Numb 12.8 or some external signe of his glorious presence with him and not a sight of his essence which only Christ doth immediately see and comprehend And what he got revealed of God by his speaking with him mouth to mouth and face to face it was only through and by Christ who is the revealer of the Father and far short of that knowledge and sight and of the way of it which Christ hath See on Joh. 1.18 4. Christ is of the Father another way then either Angels or men or Saints to wit neither by creation nor regeneration or adoption but by unspeakable generation proper to himselfe Therefore it is ascribed to him in a singular way that he is of God 5. This way of being of the Father makes it Christs priviledge to be singularly and immediately acquainted with him and to be the teacher and revealer of the Father to all that know him for he which is of God he hath seen the Father and this cleares that it is by him men are taught of God ver 45. See Matth. 11.27 Verse 47. Verily verily I say unto you He that beleeveth on me hath everlasting life Christ having digressed this far being interrupted with their murmuring to shew the cause of their distemper He returnes now to inculcate and presse the former doctrine taking occasion from the former ver wherein he hath spoken of his immediate knowledge and seeing of the Father And first he gravely asserts and seals the truth of that doctrine which points out salvation to beleevers in him Whence learn 1. Christs immediate acquaintance with the Father is forth-coming for beleevers good Therefore unto that doctrine ver 46. is this subjoyned for their comfort 2. Such as do know and take up Christ rightly will see great cause of trusting him and closing with him So much also doth the dependance of this on the former ver import that they who take him up to be one who immediately seeth the Father will finde ground to credite this doctrine whatever they thought of it before 3. This repetition and pressing this doctrine doth hold out how necessary these truths are 1. That men be taken up with their own salvation and the way of attaining it as being the mean to drive away many idle and needlesse janglings Therefore doth he wave the answer to their sophistry and direct them how they may attaine everlasting life 2. It is necessary that men study much that eternal life is to be had only in and by Christ and will certainly be attained so This he again repeats here 3. It is necessary that all false wayes to heaven be cryed down and that men look on faith as the only and sure way of taking hold of Christ and of
were given unto him of my Father Christ having cleared his doctrine doth point out the true cause of their ignorance and mistakes and of their stumblings at his doctrine to wit their unbeliefe which because it was a peremptory censure therefore John brings the ground of it from the depth of Christs divine fore knowledge ver 64. and withall he brings to their remembrance what he had said ver 44. intimating he had spoken it with an eye to their corrupt dispositions and to let them see that it was nothing in him but want of grace in them that made this distance and stumbling From ver 64. learn 1. Who ever they be that stumble at Christs word as unsavoury the true cause thereof is in themselves whaâ—ever they pretend Therefore doth Christ retort that imputation cast upon his Word ver 60. as flowing from the distemper of their own heart 2. Such as do not understand Christs doctrine spiritually nor do finde it spirit and life in operation they have their own unbeliefe to blame for it Therefore doth he assigne that as the cause of all their distemper there are of you that beleeve not This darkens the understanding and deads the heart also See Heb. 4.2 3. 3. Christ would have his servants very tender and careful that in discovering of faults among hearers they do not discourage any who are innocent nor any who have a desire to be healed So much doth his own practice teach in that though they were many who were wrong here yet he propounds the reproofe very gently there are some of you c. not only to intimate that some were free but to guard against the deterring of all by a general rebuke 4. Christs reproofes and admonitions from his Word should be looked upon as flowing from good grounds and certain knowledge beyond any that the creature hath or can attain unto Therefore doth John vindicate this seeming hard censure of Christs from the imputation of rashnesse by shewing that Jesus knew from the beginning c. 5. As all unbeleevers are in a dangerous condition So traitours and enemies to Christ and his doctrine under pretence of friendship are among the first and worst of unbeleevers Therefore albeit Judas was an unbeleever also yet he is set his alone here Jesus knew who they were who beleeved not and who should betraâ— him 6. As there are many of these who do heare the Gospel who neither do nor will beleeve on Christ and some who will turne treacherous enemies So Christ is not surprized thereby but doth perfectly foreknow what men will prove for he knew from the beginning all this as being God to whom all things are known from everlasting 7. As there may be and of-times are very corrupt men in Christs company and among the visible societies of his people So it is his will that men be admitted to continue therein so long as they professe external subjection without making enquiry into their spiritual estate Therefore Christ when he judgeth thâ—se men giveth a reason of it from his divine knowledge to warn all meer creatures that they presume not to prie into these secrets And albeit he knew them well enough yet he never rejected them till first they bewrayed themselves From ver 63. learn 1. Christ hath very grave and important reasons for what he saith though we oft-times do not see them So much doth he make known concerning his former doctrine though they had little considered it He said Therefore said I unto you c. 2 Albeit hearers be oft-times so stupid and blinded with selfe-love that they never lay doctrine to heart unlesse it be said Thou art the man as we see even in David Yet it is the duty of all so to hear as they make particular application of what is heard for so much doth Christ point at while he tells that what he spake in general was with an eye to them 3. It is a truth to be much and frequently studied that men are naturally impotent of themselves to come to Christ and that they have rather cause to mourn under the sense of this when they close not with Christs doctrine then to quarrel him Therefore doth Christ repeat this doctrine over again 4. Such as do not flâ—e to Christ and embrace him in the sense of their misery are a ready prey for all evil courses Therefore doth Christ lead them up to this as the cause of all their distempers 5. Such as get power and strength to come to Christ do not receive it according to any merit in them but by free gift Therefore is that drawing ver 44. explained from the cause thereof except it were given him of my Father Wherein is held out that both power to come and their very actual coming is Gods free gift See Eph. 2.8 Phil. 1.29 and 2.13 Rom. 7.18 19. Verse 66. From that time many of his disciples went back and walked no more with him Followeth another and worse event that followed upon this Sermon even the open apostacy of many of his followers ver 66. with Christs confirmation of his Apostles and warning them of the unsoundnesse of some of themselves to the end of the chap. In this ver it is declared that even these disciples of whom ver 60. are so far from being taken with Christs doctrine or from listening to his vindication thereof when they murmured at it that they are the more irritate and do make open apostacy Whence learn 1. As there are times of visible flocking unto Christ so there are times of trial wherein there will be as great scattering and Apostacy from professions for so are we here taught that many went back and as it should seem comparing ver 67 all that were present but the twelve 2. Christs doctrine is a touchstone of true profession and such as do not profit by his preaching nor grow better by his reproofes or discoveries of their evils and the remedies thereof will still grow worse till they make open apostacy for it was from that time they went back that is after he had preached himselfe unto them and had discovered that the true cause of their murmuring was only in themselves and that this could be remedied only by God 3. Albeit such as have in sincerity given up their names to Christ will neither totally nor finally fall away Yet not only may they make a foul defection for a time and in part but visible professours may totally fall away for Many of his disciples went back c. That is many unsound professours did altogether renounce him and albeit it may be some did again recover their feet yet no mention is made of it here 4. Mens former professions and engagements to Christ and his truth will aggravate their Apostacy and adde to the sinne thereof Therefore also it is marked that they were disciples who went back See Gal. 3.3 and 4.15 5. Albeit unsound professours seem to cast the world and their old fashions
to enquire what he wrote but his end in it was not only to shew that it is fitter Ministers do any thing then employ themselves in civil affaires but chiefly to shew that their question was idle and deserved no answer 2. Christs enemies may get leave to think that they have some notable advantage of him and his followers only that their own disappointment may be the more shameful and sad for before they are convinced they think Christ is silent because he knew not what to say and therefore they continued asking him as insulting over him in their own mindes if not also in their expressions 3. Albeit Christ be tender and gracious toward humbled sinners Yet he will strictly presse the Law upon all such as conceit of their righteousnesse and will not come to him Therefore doth he deal so roughly with those men and points out what the Law required of them 4. The perfect and spiritual Law of God doth require of men not only that they be without publike and visible blemish but that they be without sinne or spot for so much doth Christ require of these unhumbled men that they be without sinne 5. It is the will of God that these who punish sinne in others should be sensible of their own failings and that the sense of their own sinnes make them tender toward others And it is a token of unsanctified Spirits when men who censure or punish others do not look upon their own wayes nor do abstain from all lewd practices themselves nor look upon the worst of sinners as their own picture if they were left to themselves for this is the scope of Christs answer as is before explained 6. In our necessary medling with wicked men it is our duty to take heed we do nothing that may seeme to approve them in their wicked wayes Therefore again he stooped down and wrote on the ground to testifie that as at first he liked not their discourse So yet he approved it not however he had answered it nor would keep up conference with them 7. As without Christs power the most spiritual doctrine will do no good to the best of men so when he pleaseth he can put an edge upon a very short sentence to make it waken the most benummed conscience and cause it imprint inward challenges upon the heart and outward shame upon the foreheads of men for so doth it here appear they are convicted by their own conscience and glad of an opportunity to steal away 8. A wakened conscience will get other things to think upon then to be taken up with idle cavils about Religion or descanting upon the faults of others onely for they quit both their tempting of Christ and accusing of the woman and steal away 9. A wakened conscience will tell a man that the longer he liveth his guilt is still encreasing and he hath daily the more cause to be ashamed of himself for it for so much is imported that they went out beginning at the eldest even to the last 10. Every conviction of conscience is not saving nor is every one in a state of grace whose conscience findes the edge of the word to make him ashamed of sin for these men are convicted and went out as being ashamed who yet are but in the gall of bitternesse 11. It is a sure evidence of an unsound wakening of conscience when mens convictions make them flee from Christ and shun either his further convictions or comforts Whereas it is good not to go away from him when sin is discovered and the truly humbled sinner is kept with him till he finde favour for so appears in them being convicted they went out from Christ and that one by one without noise when he was now stooping down that so he might not have occasion to say any more to them whereas the poor woman though let go stands still in the midst in the place where she was sifted as a guilty person till she hear what Christ will say to her 12. All the plots of wicked men against Christ will at last tend to their own visible and open shame for this was the issue of their enterprise They came in with a resolution to have entrapped Christ and they are sent out with much shame and confusion on their own faces Verse 10. When Jesus had lift up himselfe and saw none but the woman he said unto her Woman where are those thine accusers hath no man condemned thee 11. She said No man Lord. And Jesus said unto her Neither do I condemne thee go and sinne no more In the third place We have Christs dealing with the woman herself who being left by her accusers and not condemned by them he doth also dismisse her with a gentle warning to watch over her wayes in time to come In doing whereof he doth not make void the Law of Moses nor say that none ought to condemne her to death but he declines to act the part of a civil Magistrate in passing sentence upon her and doth act the part of a Minister of the Gospel in absolving an humbled sinner Doctrine 1. As they who run away from Christ when they are convinced do but go on in their sinne and carry their shame with them So they who attend upon Christ and betake themselves to the posture of condemned sinners will at last get a gracious answer as this womans experience doth teach who when her accusers went out did stay still to her own great advantage 2. It is necessary that such as are waiting on Christ for grace be serious observers of his dealing that from thence they may learn to know what a one he is for his questions when he lift up himself Where are those thine accusers hath no man condemned thee did not slow from any ignorance in him but serve to excite her to consider the power of his word and what effects it had produced and to shew that his doings are not easily marked even when they are acted before our eyes 3. Such as are truly humbled with the sence of their sins will get little pleasure to meddle save with these things which nearly concern themselves for albeit Christ propounded two questions yet she answers onely to what concerns herself and that no man had condemned her not meddling with what concerned them 4. Such as Christ hath a minde to do good unto are not to expect that so much will be intimate unto them at first but they must be content to be exercised with attendance and speaking to Christ till the compleat deliverance come for so much appears in his dealing with this woman He speaks so in her cause to the Pharisees as encourageth her to stay still till she see what further he will say Then he leads her up to speak to him and gives her a ground of an argument that since no man had condemned her therefore he the Saviour of sinners would deal gently with her and at last he brings out his sweet sentence
on truths side against all delusions and be made partakers of the sweet refreshments that flow therefrom Therefore it is held out as a rich encouragement ye shall know the truth 12. Proficiency in knowledge and the effects thereof is not only beleevers dutie which they should labour for but it is Gods promiâ—e to work it who should be depended on for that effect for it is his promise to true disciples ye shall know the truth 13. Whatever be the weaknesse ignorance and wants of weak beginners and how little soever refreshment they finde in the truths of the Gospel Yet by perseverance and continuance all this will be helped and they will still know more and more of the truth and the consolations thereof for If ye continue ye shall know the truth 14. Since the â—all of Adam there is no man but â—e is bâ—â—n a spiritual slave without freedome under the dominion and power of sinne and Satan and under the curse of the Law for so is here imported in that they need to be made free 15. Such as do embrace Christ and persevere in obedience to his Word albeit they be not loosed from that due subjection which in their several stations they owe to Superiours 1 Cor 7.20 21 22. yet they are made partakers of true Christian liberty and are delivered not onely from the bondage wherein they were held by nature when they were slaves to sinne and Satan and under the condemning and cursing power of the Law and from the external bondage of an yoke of Ceremonies imposed upon the Jewes and of humane precepts in things indifferent in Gods worship But also from that spirit of bondage which he lets out at first upon his own in order to their future freedome Rom 8.15 Therefore saith Christ the truth shall make you free And albeit beleevers and they who continue in Christs Word do not alwayes enjoy the possession and use of this liberty but may be under bondage terrour and fear Yet that is not their allowance but flows from their own we knesse which apprehends all their bonds to be being on when really they are freed from them And therefore they should complain of themselves to God and strive for the use of what is their right by walking familiarly with God and chearfully and comfortably in his seâ—vice and by making their liberty a Law to binde themselves more strictly to his obedience 16. This making them free is here attribute to the truth whereas Christ onely is the cause of our liberty verse 36. But these are not inconsistent for it is Christ indeed who purchaseth and applyeth this liberty Christ and this his purchase and offer are hâ—ld out in the Word to be laid hâ—ld on there by faith and so the beleever comes to get the right and application of it and he living by faith the Spirit of Adoption comes and seals up this liberty Ephes 1.13 Gal 4.6 So is this to be understood the truth shall make you free Verse 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free The contentious Jewes do here again interpose And 1. They debate about thâ—ir freedome and parentage and Christ refutes their conceits to verse 48. 2. They fall a railing at his person and contradict what he asserts of himself and he doth vindicate himself and his doctrine verse 48 58. 3. They joyne violence with their railing which he avoids verse 59 I shall take up the method and parts of the first branch of this debate in this order 1. They excepting against the immediately preceeding doctrine and boasting of their own freedome as being Abrahams children verse 33. Christ cleareth what is the great bondage of men and how to be free from it verse 34 35 36. And showeth that their being Abrahams seed after the flesh could not avail since their malicious carriage and contempt of his divine Word did evidence they had another original and Father verse 37 38. 2. They again laying claime to their descent from Abraham he sheweth that in their carriage they were not like him and so behooved to father themselves upon another in that respect verse 39 40 41 And 3. When they perceiving that he spake not of their carnal descent but of their spiriual original do assert that God is their Father verse 41. Christ evinceth the contrary from their want of love to him verse 42. and from their not understanding his preaching verse 43. And asserteth that they are of Satan whom they imitate in lying and murdering verse 44. â— 45. For he being sinlesse and a true teacher ver 26. their not hearkning nor beleeving in him did evince that they were not of God verse 47. In this verse some Jewes not they who beleeved but others do except against his former doctrine alledging that they being Abrahams children and having never been in bondage to any man it was needlesse to feed them with hopes of being made free As for the grounds of their objection it is nothing strange to see them deluded with a conceit of being Abrahams children but it may seem strange they should say they were never in bondage when yet they were bond-men in Egypt and in Babylon and frequently and at this time they were under the power of the Romans But we are to conceive that either they stood not upon an an impudent lie to make good their point or their meaning is that however they were actually in bondage yet by right and according to the promise they were free and expected to be vindicate into outward liberty by the Mâ—ssiah and therefore they would not willingly take with being in a condition of bondage Doctrine 1. Such as would embrace Christ and a course of godlinesse may expect that beside tentations and discouragements from within they will meet with oppositions and shakings without from these who cannot endure that any should be better then themselves for here these Jewes fall a carping at Christs offers that they may discourage these beginners See Matth. 23.13 2. Mâ—n in opposing of Christs offers are very subtil and will be prompted by Satan to manage it so so as may render them most invidious for so it appears in these men who do not at all meddle with what he spake of the truth but onely with the point of liberty as knowing it was most invidious to insinuate to this people who gloried so much in their liberty that they were in bondage 3. The most part of men are so carnal and blinde that they see no farther then their outside and their outward condition and so neglect their inward spiritual estate for this was the occasion of all their caâ—ping that they understand Christ to speak onely of bodily freedome and bondage as knowing no other as appears from the rest of their discourse 4. Albeit spiritual bondage be in it self so sad and heavy that to be free of it might make all other bondage
that thou hearest me alwayes but because of the people which stand by I said it that they may beleeve that thou hast sent me The second antecedent at the grave is his thanksgiving to the Father after the stone was taken away and before he wrought the miracle These who were commanded ver 39 taking away the stone which it seems they had intermitted till Martha's unbelief interrupting them was reproved He who had been praying to the Father doth now 1. Publickly give him thanks for hearing him in this matter ver 41. 2. He gives a reason why he published this thanksgiving which was not because it was unusual for him to be heard who was never refused in any sute but that these who were present might be convinced that he is the Mediatour sent and approved of the Father ver 42. Christs making use of prayer in this miracle doth nothing crosse what was marked on ver 22.25 of his doing these things by his own power for as God he is a principal effiâ—ient as man he is the instrument of the Godhead and as Mediatour he acts as the Fathers servant And albeit he had spoken before of his own power as God yet he chooseth rather to take this way before the people to manifest that he was owned and approved by God and not contrary to him as the Jewes gave it out From ver 41. Learn 1. Unbeliefe in any of the Lords people is not only their own sin but when it breaks forth it is also a stumbling block to others in their going on in their duty for Martha's exception had hindered the men and it seems drawn them to doubt with her Then to wit when she is reproved and passeth from it and not till then they took away the stone from the place where the deal was laid 2. It is an evidence that the people of God have quit their unbelief or are not mastered with it when they silence their reasonings and exceptions and do not suffer unbelief to impede obedience to commanded duties for this is the evidence that Martha is satisfied in that she reasons no more and in that she puts no new impediments to hinder the removing of the stone as Christ had commanded 3. Such things as we do earnestly desire we ought to pray seriously for them to God As Christs practice doth teach us who had been praying about this miracle as is here imported 4. Honest and sincere prayer will aford matter of praise And men need not make much shew or noise of their seeking of God for God will openly reward them by publike testimonies of his favour calling for praise for herein also hath our surety led the way who praying in secret among the crowd gets matter of publike praise and hath the fruits of the prayer appearing in the subsequent miracle 5. Sincere seekers of God may know that their prayers are heard albeit the thing sought be not as yet performed for Christ acknowledgeth he is heard although the miracle was not yet wrought And albeit he knew this in a peculiar way yet Saints also have rules whereby to discern this Joh. 16.23 1 Joh. 5.14 6. Gods hearing of prayer obligeth us to praise And all these who know their need and the mercy of God respecting their cry in their need will not faile to make conscience of praise for so doth his practice teach us I thank thee that thou hast heard me See Psal 50.15 7. As these who expect and desire their prayers to be heard in mercy should make sure an interest in God and that they are his children So Gods hearing of his peoples prayers is a sweet confirmation of that interest and this should be fed upon with a warm and thankful acknowledgement of that relation for so doth Christs example teach who in this thankful account of his Fathers answer expresseth this sweet relation Father I thank thee that thou hast heard me as indeed he was his Father in a special manner and did give signal proofes thereof in hearing him as Mediatour 8. Christs people are so dear to him that not only do their necessities call him to prayer for them But his being heard in their behalfe doth affect and oblige him as if it were for himselfe for he doth here not only pray but accounts it matter of praise when he is heard 9. Such as are rightly employed in spiritual duties their heart and affections will be toward God and heaven-ward And these affections will carry the outward man with them in so far as is convenient for in this thanksgiving Jesus lift up his eyes to testifie where his heart was And albeit in his prayer we finde neither words nor any such signes used because it was secret Yet now in this publike thanksgiving he will edifie the hearers by this very outward directing of the eye From ver 42. Learn 1. Christ is a Mediatour who continueth constant in the exercise of intercession for his own for if he be heard alwaies then he prayeth alwayes 2. Such is the conformity betwixt the Father and the Mediatours will and so strictly hath the Father obliged himselfe to his Son undertaking that office that all he prayes for is granted for Thou hearest me alwayes 3. It is a special favour not only to be heard of God but to know and be satisfied that it is so that we be not crushed under mistakes Therefore Christ publisheth it as a part of that favour to him as Mediatour I know that thou hearest me alwayes See 1 Cor. 2.12 1 Joh. 5.15 4. It concerneth the children of men to understand well how great acceptance Christ hath with the Father that so it may deterre them from coming in opposition to him and may invite them to employ him who cometh such speed in their affairs for this was his end in publishing this his successe not only to lay before them a pattern of duty in the like cases as is marked on ver 41. But chiefly that he may be known But because of the people that stand by I said it that they may beleeve 5. We do then take up Christ comfortably when not only we see his own affection and respect to us but when we see him one with the Father and his Ambassadour and that the Father is well pleased and to be found in him for this is it he would have gathered from his acceptance in prayer That they may beleeve that thou hast sent me And for this cause he chooseth rather to take this way then only to manifest his own power in this Verse 43. And when he thus had spoken he cryed with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave-cloathes and his face was bound about with a napkin Jesus saith unto them Loose him and let him go In these verses we have the second part of the Chapter containing the miracle it selfe which is shortly done For Christ calling on the dead man as if he
36. Learn 1. Sinners can never enough be admonished of or ponder the danger of their neglecting an opportunity of the means of grace and their duty to make use of it Therefore doth Christ again repeat the exhortation insinuating the short time they were like to have the opportunity while ye have the light beleeve in the light 2. Before there can be any answerable walking to an offer of Christ or any use made of truth use must be made of faith to close with the truth and with Christ offered in it Therefore is their walking expounded here beleeve in the light or the truth of the Gospel and in Christ shining in it 3. Such as make use of the means of grace do reap fair advantage thereby in getting and evidencing a good condition for they are to do this that ye may be the children of light A name given to Saints Luk 16.8 Eph. 5.8 1 Thes 5.8 and elsewhere And the meaning of this encouragement is That by emproving this opportunity they shall be translated out of the power of darknesse into the Kingdome of Christ which is a Kingdome of light They shall become the Sonnes of God who is the Father of lights Jam. 1.17 and participate of sweet effects of Christs being the light of the world And by so doing they shall also evidence themselves to be children of light illuminated by divine light to discern right and wrong what is their true happinesse and real misery to be men who come to the light with their actions and who are thirsting after that eternal light of glory 4. Christ is not only terrible but even meek also to his opposers if they would submit to him And all his scope in shewing himselfe terrible is to drive them to his mercy and to partake of the fruits of his meeknesse for all his threatnings are sweetned with this that his scope in them is to drive them to duty that they may be children of light 5. There is hope even concerning those who wickedly oppose Christ and his truth that they may partake of his mercy if they will cast away their weapons and submit for even to such it is offered here that if they will do duty they may be the children of light 6. It is needful not only to deal freely with wicked opposers but to discountenance them also to see what that may work for these things said Jesus and departed that is he went away at night to Bethany as the other Evangelists observe and by this means also he did avoid their fury and plots within the City 7. Convictions and offers do oft-times so little prevail with wicked men that they do but heighten their malice for Christ behooved to hide himselfe after this doctrine 8. In cases of hazard from malicious men it is lawful to preserve our own lives by ordinary and lawful means for Jesus hid himselfe from them 9. Christs servants must not weary of frequency of trials in discharge of their duty and to be put to it again and again even to save themselves from extream violence for Christ hath sanctified this lot in his own person who was often put to hide himselfe Ver. 37. But though he had done so many miracles before them yet they beleeved not on him 38. That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath beleeved our report and to whom hath the arme of the Lord been revealed Followeth the fourth and last part of the Chapter wherein John being about to close the Narration of Christs doctrine and miracles among the Jewes doth give an account of his successe among the most part of them secluding the small number who beleeved in him Who were either wicked misbeleevers and were nothing moved with his doctrine and miracles but rather hardned as had been foreprophesied to ver 42. or hidden and timorous friends who for carnal respects durst not avow or confesse him ver 42 43. And unto this he subjoins Christs farewell-Sermon to them ver 44 c. In these verses is recorded 1. The open incredulity of the most part of his hearers 2. An aggravation of this fault from the great diligence used to draw them to him not only by doctrine but by miracles which they so much sought after 3. This is illustrate by comparing this event with a foregoing prophecy Isa 53.1 For clearing whereof and the citation of it in this place Consider 1. This prophecy is applied to Christs Ministry not as if it had no accomplishment in others for Isaiah makes mention of our report which includes both himself and his fellow Prophets who did publish and fore-prophesie of the Gospel and Christs Apostles and Ministers also Rom 10 15.16 But the meaning is That as Isaiah in his time preaching of Christ had cause to complain of bad successe so his complaint is also a prediction of the like successe of Christ his Apostles and Ministers in the dayes of the Gospel Consider 2. This their carriage is compared with the prediction and they are said not to beleeve that the saying of Esaias might be fulfilled not to free them from the sin and guilt of their unbelief nor doth it hold out that this prediction was a cause thereof or that God by foretelling thereof had any sinful influence in producing their unbelief But it tends to shew that the event came to passe according to the prediction and by comparing the prediction with the event he would partly point out the absolute and holy providence of God without which nothing comes to passe either acting or permitting it and therefore he can foretel it so long before hand And partly he would prevent the stumbling of others at Christ and the Gospel by occasion of the Jewes rejecting of him Seeing this was rather a proofe that he was the Messiah of whom it was foreprophesied that he should be rejected by them Consider 3. As for the citation it self it contains a proposition of their fault in a sad complaint that few or none gave credite to the report of the Gospel And an explication and amplification hereof wherein 1. This report is called tâ—e arme of the Lord because of its power and efficacy unto salvation and chiefly because of Christ in it of whom Isaiah speaks in the rest of that Chapter and who is the power of God 1 Cor. 1.24 2. Their unbelief is illustrate from a negative cause thereof to wit that this arme of the Lord is not revealed to them Namely inwardly and effectually for otherwise they did hear it And this is spoken without all imputation unto God who is not a debtor unto any to reveal Christ and his Gospel to them but may justly leave them in their natural estate From verse 37. Learn 1. Where Christ doth sow and take pains among a people he will also reap and take notice what fruits they produce as here he records by his penman the fruits of his ministry and pains 2. The fruit of the
by his doctrine and miracles did prevail but with few of them as himselfe often complaineth But the Apostles did bring in thousands by one Sermon at Jerusalem and by their doctrine and miracles did bring down Idols and set up the Kingdome of Christ through the world 4. Whereas Christ by his works proveth himselfe equal with the Father ver 11. and yet promiseth they shall do greater things We should be far from conceiving that this doth any thing weaken the argument whereby he proveth his deity far lesse doth it exalt them to aspire to any equality with him for whatever difference there be betwixt the works wrought by him and them yet herein is the infinite difference betwixt him and them that he wrought them by his own power as God but all they did was by faith in him who put forth his power to do the works and accordingly they did them in his name So that albeit the doing of these works tended to their encouragement yet the glory thereof redounded only to him 5. This reason why they shall do greater works because I go to my Father doth not inferre there should be any addition to his power then as God but that at that time his Godhead which in the dayes of his flesh was hid under the vail of a servants shape should more gloriously manifest it selfe 6. This encouragement of their doing greater works tends not only to prove him exalted as Mediatour after his sufferings as Act. 2.33 but also to prove that assertion ver 11. that he is one with the Father Because it is an evidence of his absolute and divine power that he can conferre this dignity upon others not as the Apostles did ministerially by laying on of hands but through faith in his name And withall it is he who doth these works by them as is after cleared ver 13 14. Doctrine 1. We have need to be often excited to consider seriously the weight and gravity of that which Christ speaketh Therefore is so frequent use made of this asseveration Verily verily I say unto you 2. Christ will bring that unto Saints out of their worst and saddest conditions which they could neither apprehend nor beleeve unlesse he had said it Therefore doth this promise of the great things for which his removal maketh way need to be confirmed with a verily verily that the disciples might give credit unto it 3. As it is by faith in Christ only that Saints are inabled to do great things and therefore the promise is made to him that beleeveth on me It will make Peter walk on the Sea and only unbelief will make him sink So the want of Christs bodily presence needs be no hinderance to faith to close with him and draw vertue out of him for enabling to do greatest things for the promise is made to him that beleeveth on me that he shall do the works that I do and greater then these after he is ascended 4. Albeit Christ only of all the Sons of men was true God and man in one person Yet the power and vertue of his God-head is not astricted to his own person but is communicable in the effects thereof to his members So that he will do that in them and by them which only God can do and they shall not want divine power for carrying them through in what they have to do for He that beleeveth on me the works that I do shall he do also c. 5. Christ can and oft-times doth work that by weak and contemptible means which he doth not by stronger and more probable causes And he did more in the world by his weak Servants then he was pleased to do himselfe for albeit beleevers be but weak creatures yet greater works shall he do saith he of every one here intended then these done by himselfe who is God over all 6. Mens lawful and spiritual employments and Christs presence with them therein are notable encouragements to beleevers during Christs absence for their work and great successe in it is one great encouragement to the disciples here And as Christ alloweth encouragement upon none who are not about their employment So it is a great comfort that the saddest of conditions afford matter of comfortable employment about them and that work may keep Saints in their pilgrimage from thinking too much long 7. Christ is a wise dispenser of his allowances who oft-times reserveth greatest manifestations of himselfe for saddest times wherein as they are least expected so they are most needed Therefore is this more ample manifestation reserved for that sad time wherein the disciples were saddened with his departure and might be ready to think that all that power whereby he wrought was quite removed with his own bodily presence 8. Christs exaltation hath neither diminished his power nor his tender care of his own But on the contrary he doth make his exaltation his unity as God and acceptance as Mediatour with the Father conspicuous in the world by his liberality and bounty toward them for this is the reason why beleevers shall do greater works because I go to my Father See Eph. 4.8 Ver. 13. And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my Name I will do it The third reason confirming this truth and pressing the exhortation which also is not only another argument of consolation against his removal but doth further clear the former promise ver 12. by shewing the way how faith employeth Christ for doing these great things is contained in a promise that he will do for them whatsoever they ask in his name which he twice inculcates for further confirmation and amplifieth the promise from his end in it which is that the Father may be glorified in and through him in what he doth in answer to their prayer For further clearing of the purpose 1. This general whatsoever ye ask c. doth not open a doore to vent all our desires to God be what they will in hope of audience for we must ask according to his will But the meaning is that what things are agreeable to his will and fit for them to receive in their station and for advancing his glory and Kingdome therein they shall be done for them being sought in faith were they never so difficult never so many for number and never so frequently needed And it is comprised in this general that it may take in not only that particular of power to do these great works but all other things also which beleevers may need 2. This promise contains not only a proofe of his Mediatourship and his successe therein in obtaining what is sought in his name and a proofe of his love to them in his absence by giving them occasion to beleeve their own eyes in his answers But a proofe of his Godhead also partly in that none can be Mediatour betwixt God and man but he who is
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
dealing with his people may crosse their humours and cut off many superfluities which are dear to them yet he minds their real good and fruitfulnesse thereby for he purgeth it that it may bring forth more fruit 10. Men are then assured that the operations of the Lords Word and Spirit upon them and the afflictions and crosses they meet with are blessed to purge them from their drosse when they abound in solid and real fruits for when he purgeth it it bringeth forth more fruit Verse 3. Now ye are clean through the Word which I have spoken unto you Followeth the second thing in this part of the chapter wherein application is made of this general doctrine to the disciples case in a declaration and an exhortation In this verse is contained a declaration what sort of branches they were Namely not fruitlesse but clean ones that is who by being purged and cleansed from their superfluities as is promised v. 2. are assured that they are fruitful branches really and internally engraffed in Christ and so were they regenerate justified and sanctified in part This their purity is amplified from the instrumental cause or meane thereof which is the Word he had spoken to them Whereby we are to understand partly that the Word preached by him and beleeved by them and the mean which wrought on them to come to him to be cleansed and partly and more particularly because by the general sentences already pronounced by him concerning beleevers in him such as that John 3.36 and more especially by that sentence passed in their favours applying that general to them ch 13.10 they might be confirmed and assured that they were already clean and justified Hence learn 1. It is the duty of all Professours to make sure what interest they have in Christ and for that end to finde some difference betwixt them and formal and external professours Therefore Christ speaking of divers sorts of branches findes it needful to assure them that they were not of the worst but best sort Now ye are clean to learn them and all others to make that sure 2. Albeit it be the duty of Professours who are doubtful of their state to studie after fruitfulnesse in Gods way whereby at last they will come to have their interest cleared yet it is a notable encouragement to fruitfulnesse if first they be assured of an interest and they are to make much use of faith for that end Therefore doth Christ premit this Ye are clean that hereby he may make way for the following exhortation to fruitfulnesse 3. Such as are indeed ingraffed in Christ are also indeed clean not only by imputation of his righteousnesse hiding all their impurity but by sanctification also whereby they are clean in part in respect of what they were and others still in nature are and a purification of them is begun which will constantly be carried on till it be perfected in the day of Christ Therefore is a branch in him v. 2. declared here to be a clean branch Ye are clean And thus doth he graciously account of them notwithstanding their many spots whereas he would look otherwise upon a painted Pharisee 4 As it is the work of the Spirit and of faith to apply Christs merit and efficacie for cleansing of sinners so his Word is also instrumental therein as being the glasse wherein to see our corruption that which sets us on work to seek purging which discovers our remedy and which being hid in the heart by faith will keep us from sin for Ye are clean through the Word that I have spoken unto you So that where the Word is not operative on men it is no evidence they are purged or that what they seem to be is real 5. Such as by faith have fled to Christ for righteousnesse and are set on work by the Word to study sanctification are by vertue of Christs sentence pronounced in the Gospel that beleevers shall not be condemned but have eternal life actually justified and absolved from sin in Gods sight albeit as yet they have not attained to reflâ—ct upon themselves and to know that they have beleeved nor yet to partake sensibly of the seal of the Holy Spirit of promise which useth to follow after beleeving for so much also is imported in this Ye are clean through the Word which I have spoken to you or the general sentences past in favour of beleevers in his doctrine to them are theirs and do absolve them albeit both before and now they need to have it told to them by him Verse 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 5. I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Christ by this declaration having assured them of their good estate doth now subjoyne his exhortation wherein he doth presse them to communion with him from several arguments and considerations to v. 8. And because fruitfulnesse is the necessary effect thereof which he aims at in the exhortation therefore he presseth and commendeth it also v. 8 9 10. In these verses is contained 1. The exhortation to perseverance in close communion with himself as the root and cause of that fruitfulnesse which he requireth of his members 2. This is not only pressed by an argument couched in the very bosome of the exhortation that their abiding in him is the way to have him abiding in them and so the communion should be mutual But further there is the first expresse reason and argument pressing the exhortation subjoyned And it is taken from the inseparable connexion that is betwixt communion with him and fruitfulnesse so that the latter cannot be without the former This he declareth 1. Negatively That without him and communion with him they can no more be fruitful then a branch that abideth not in the vine 2. Positively That abiding in him they shall abound in fruit which again is confirmed and amplified by their impotencie to do any thing without him Whence learn 1. When beleevers are assured of their good condition it is their duty to cherish it and persevere in it Therefore doth he subjoyne this exhortation to the former declaration 2. It is the duty and will be the practice of lively beleevers who are in Christ to entertain the sense of their own impotencie and emptinesse and to love to be kept in a dependance on Christ that so they may study an intimate and constant conjunction with him and dependance on him for so much is imported in this exhortation Abide which imports constancy and that in me which imports intimacy 3. Such is our dulnesse and lazinesse and our aversenesse from self-denial and the way of dependance that even when we have tasted the good of communion with Christ we have need to be exhorted and encouraged to continue
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
thing of Christ we are bound to witnesse the same in our places and stations for so much may this general teach us ye shall bear witnesse because ye have been with me c. CHAP. XVI IN this Chapter wherewith this farewel Sermon is closed Christ goeth on to let out more of his heart unto his disciples and doth resume many of the most necessary points formerly spoken of and sweetly enlargeth the same The Chapter may be taken up in four principal parts In the first whereof Christ further prosecutes that purpose begun in the former Chapter concerning their sufferings Wherein he intimateth his scope in foretelling thereof v. 1. expresseth more particularly what sufferings they were to meet with v. 2. propoundeth grounds of encouragement under such a lot v. 3 4 and giveth a reason why he did no sooner give them this distinct warning v. 4. In the second part of the Chapter he again intimateth his departure reprehending their abuse of this warning v. 5 6. And encourageth them against the bitterness of this lot 1. By the promise of the holy Spirit who would not come but on his departure v. 7. and who being come would convince the world v. 8 9 10 11. instruct them v. 12 13. and glorifie him by what he should communicate of and from him who is one and equal with the Father v 14 15. 2. By a promise that however he was shortly to be removed yet they should shortly after that see him again which is propounded v. 16. and by occasion of the disciples doubtfulness v. 17 18. is more fully explained v. 19 20 21 22. 3. By a promise of their increase in knowledge and 4. of successe in their prayers put up in his name both which are propounded v. 23. and further amplified and enlarged v. 24 25 26 27 28. In the third part of the Chapter The disciples making a fair profession of their proficiency by his former doctrine v. 29 30. their presumption herein is checked and they forewarned of their scattering and deserting of him v. 31 32. The last part of the Chapter containeth the conclusion of the whole Sermon pointing out his scope in all of it v. 33. Ver 1. THese things have I spoken unto you that ye should not be offended In the first part of the Chapter Christ prosecutes his former doctrine concerning his disciples sufferings in four particulars In the first whereof in this verse he points out what he aimed at in intimating and foretelling this their hard lot Namely that by this warning they might be so armed and so fortified by the encouragements subjoyned as not to stumble at it when it came to passe Whence learn 1. Christ speaks nothing to his people at randome but what he hath well digested as needful for them and which they should accordingly ponder and esteeme of Therefore doth he shortly resume what he had spoken as being of much importance and seriously to be thought upon by them These things have I spoken unto you 2. It is not enough to consider what Christ saith unlesse also we take notice of his scope in speaking of it which oft-times we are ready to mistake unless he reveal it Therefore whereas they might be ready to sink in sorrow upon this intimation he must tell them he hath another scope in it These things have I spoken unto you that ye should not be offended 3. It is no strange thing to see many things concerning Christs person doctrine way of dealing c. occurre as stumbling blocks in the way of professours to make them fall and turn out of the way And particularly afflâ—ctions and persecutions accompanying Christ and the Gospel are grievous stumbling blocks and do prove a neck break to many for it is here supposed that by reason of this lot they will be ready to be offended or stumbled and scandalized to divert them from good tempt them to make apostasie 4. Afflictions and persecutions are so searching and trying that even the best have need to be guarded against the scandal thereof for even disciples have need to be spoken unto that they be not offended 5. How strongly so ever tentations and prejudices may seem to plead for stumbling at Christ in a day of trial Yet it is most necessary that professours do not stumble seeing there is no safe retreat without a neck-break Therefore doth he propound it as a necessary duty that however matters go they be not offended 6. Whatever stumbling blocks be laid in the way of professours and how many soever do stumble and fall upon them Yet there are sufficient means to prevent their stumbling and to convince them that there is no just cause why they should offend for here he intimateth that he had taken sufficient course that they should not be offended 7. The Word of Christ and particularly his intimation of the crosse and encouragements against the same is a sufficient guard against offences and scandals at the crosse For 1. His intimation warneth men of their danger so that they have themselves to blame if they be not armed with resolution but still promise great things to themselves And it doth assure beleevers that he hath an eternal purpose and effectual providence about these things which he can foretell before they come to passe 2. He guardeth this intimation with so many encouragements and antidotes in the Word as it cannot prove deadly to them that emprove the same 3. The Word rightly emproven doth purge out idols and lusts which tempt men to stumble doth direct their way in dark cases that they may not stumble and doth afford such confirmations of faith as may support their hearts under trouble and such intimations of the severity of God as may deterre them from apostasie Therefore saith he These things both of intimation and encouragement mentioned in the former Chapter have I spoken unto you that ye should not be offended Not only was this the scope of his doctrine and intimation but these were a sufficient mean to prevent their stumbling however they not emproving the same were offended for a time Matth. 26.31 Ver. 2. They shall put you out of their Synagogues yea the time cometh that whosoever killeth you will think that he doth God service In the second place he more particularly expresseth what sufferings they were to meet with not naming every particular kinde of suffering but instancing in two of the saddest kindes thereof which may comprehend all the rest as inferiour thereunto One of spiritual censures of the Church of which excommunication is the saddest The other of bodily sufferings whereof a violent death is the sharpest Both these he warnes them of foretelling that they may look for excommunication from the Jewes as a Church of which see Chap. 9.34 and 12.42 and for violent deaths from them or others in a tumultuous way or from civil authority abusing their powers Yea and that they may look in their saddest sufferings to be laden with
in hast here they took not such leisure as otherwise was usual These particulars may teach us 1. It is the will of God that zeal and affection run in a right channel and keep his way being as pure so peaceable and orderly for Joseph goeth first and sought Pilates leave who had power of the dead bodies v. 31. and obtains it before he do any thing 2. It is the will of God and very commendable that the living do performe due honour to the dead bodies of Saints And such as have received mercy from Christ will think no expence too much were it even bestowed on his dead body for a mixture of mirrhe and aloes about an hundred pound weight is employed this way together also with fine linnen as it is Mark 15.46 See 2 Chron. 16.14 Jer. 22.18 19. Psal 79.2 3. It was beleeved even in the Church of the Jewes that there should be a resurrection of the same bodies which were dead for so much also did this practice of embalming among the Jewes point at though the Heathen also borrowed it from the Patriarchs albeit they were ignorant of the resurrection they wound his body with linnen cloaths with the spices in expectation of the resurrection thereof though it may be not beleeving that he should rise on the third day Only seeing Christ hath now given a clear pledge of our Resurrection by his own rising from the dead there is no cause why that custome should be continued for that end Fourthly Their burying of him in a new grave in a garden which was Josephs own Matth. 27.60 may teach Not only that he would be buried in a garden to expiate Adams sinne in the garden and that he was buried in another mans grave who suffered for the sins of others But further 1. It is mens duty to acquaint themselves with the thoughts of mortality in time that so they may be the more ready when death comes Therefore had Joseph his sepulchre ready in the garden daily before his eyes 2. Selfe-denying affection unto Christ will quit any thing to him that he calls for or needs for Joseph quits his grave to Christ 3. All suspition of any others rising in stead of Christ or of his rising by the vertue of any other was prevented by his being buried in a new sepulchre wherein was never man yet laid And so none could rise out of it but he nor could be raised by any vertue from any other buried there before him as a man was raised at the touch of Elisha's bones 2 Kings 13.21 Fifthly a reason is given why he was buried there Namely That being the preparation day wherein they could not attend long therefore they hastily laid him there as being near at hand and belike also they did not by reason of this attend upon all the particular circumstances required in embalming of him This may teach 1. Albeit ceremonial performances give place unto moral duties and men may lawfully omit the one when they come in competition with the other Yet men ought so to follow the one as they strive so far as is possible to overtake all Therefore they so go about the burying of Christ as they make all the hast they can to observe the Jewes preparation day 2. When the Lord doth not let things frame with his people as they would it doth oft-times prove to be so because they shall not need what he is not pleased to give for they got not leasure to wait upon this businesse but hastily laid him in that sepulchre for it was nigh at hand because he was not to need a grave long nor to need that way of embalming which they would have used toward him 3. The Lord also did so order that every passage about Christs burial and even these which his friends would have had done otherwise did contribute to his great scope of glorifying Christ for therefore also was it ordered that they being hastened laid him in the sepulchre which was nigh at hand that so he might rise in the view of all his enemies where they had the stone sealed and a guard to keep him in whereas had he been carried further off the matter had been more obscure and might have seemed more doubtful And thus also doth he bring about his glory by that wherein his people could little expect it should be so CHAP. XX. THis and the following Chapter contain Christs exaltation and begun triumph over all his enemies by his rising again from the dead which being done without witnesses all the Evangelists do confirme the truth of it by recording the several steps and degrees of the manifestation thereof And namely by the empty grave which did more obscurely put it out as the dawning of that bright day by the testimony of Angels which was yet a clearer light and by his own apparitions which were the full shining of that Sun of righteousnesse in that morning of his Resurrection In handling this begun exaltation of Christ I shall as formerly speak only to what is recorded by John save in so far as may be needful for clearing the greatest contrarieties which seem to be betwixt him and the rest And in this Chapter First Christs Resurrection is evidenced and confirmed by the empty grave And that first unto Mary Magdalene v. 1. Next unto Peter and John who being informed by Mary of what she had found v 2. do run unto the grave v 3 4. and find it empty and do observe such circumstances as perswade John to beleeve v. 5 6 7 8. though they had not considered or beleeved the Scriptures before which spake of this matter v. 9. and so they return back again v. 10. Secondly Christs Resurrection is further evidenced and confirmed by three apparitions and manifestations of himself First to Mary who staying weeping and looking into the grave v. 11. gets a vision of two Angels who conferre with her v. 12 13. Then she meets and conferreth with Christ as yet unknown to her v. 14 15. who afterward maketh himself known unto her v. 16. and gives her directions and a Commission v. 17. which she obeyeth v. 18. Secondly To all the disciples except Thomas to whom he appeareth that night at their meeting confirming them in the faith of his Resurrection by his usual salutation v. 19. and by ocular demonstration to their comfort v. 20. And reneweth and confirmeth their calling to the Ministry v. 21. endowing them with furniture for that office v. 22. and asserting their authority in the discharge thereof v. 23. Thirdly to all the disciples and Thomas with them who being absent the former time and refusing to beleeve upon their report unlesse he himself got sensible satisfaction of his own prescribing v. 24 25. Christ after a week appears to them again after the former manner v. 26. offering satisfaction to Thomas doubtfulnesse v. 27. which drawing out a faire confession from him v. 28. it is entertained with a reproof and caution v. 29.
he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it