acknowledge his wisdome and love who lets out such a measure to every member as he pleaseth for of his fulnesse have all we Prophets Apostles Beleevers c. received 6. Whatever beleevers get from Christ yet he remaineth still full as the sea diminisheth not by rivers coming from it and as the Sun doth not wear nor lose light by giving light to all so Christ is still the same for fulnesse notwithstanding what he communicateth for it is of his fulnesse we all receive it is still fulnesse when all receive of it 7. Whatever any receive of Christ it comes of grace and not of merit and the free favour of God and the gracious effects thereof are the chief fruits flowing from Christs fulnesse for in both these respects it is said all we receive and or even grace 8. Whosoever do receive true grace from Christ they will be receiving grace after grace And as they do not receive grace all at once but by degrees and so should not sit up on any measure received So Christs giving of grace unto them is an argument why he will give them yet more grace for we have received grace for grace that is grace upon grace grace after grace and more grace because he hath already given grace 9. Not onely what the Elect do receive at their first conversion but even what they receive after grace given comes not of merit but from the first to the last is grace still for it is grace for grace and so still grace and grace for graces sake Rom. 12.6 Ephes 3.7 10. This grace received by us for grace or answering to grace as the Original will bear may relate to grace in Christ and coming by Christ And so it may teach further 1. Christ is not onely the store-house from whose fulnesse grace floweth to beleevers but the procuring cause thereof also grace being given to them because of his redemption and righteousnesse made theirs of free grace And because his gracious acceptance with the Father as Mediator takes in all his people in and with him Thus do we receive grace for or be cause of grace in him and flowing from him See Rom. 5.15 17. Ephes 1.6 2. As every beleever is a member of Jesus Christ his mystical body so do they in their own measure as members receive grace answering to the grace poured out on him as head being made sonnes and co-heirs answering to his dignity in their measure and getting proportionable holinesse that there may be a conformity betwixt head and members for so we do receive grace for grace or answering to grace to wit in him Ver. 17. For the Law was given by Moses but grace and truth came by Jesus Christ In the third branch of this commendation which cleareth also the former of his fulnesse to communicate grace for grace and therefore is joyned with it by the particle for John preferreth Christ not only to himself but to Moses also on whom the Jewes doated so much And that both in respect of the Doctrine and benefits brought by either of them to the world Moses being the Minister of the Law which reveales wrath and pointeth out Christ in dark types and sanctification under Ceremonial washings And Christ bringing grace and truth with him to releeve such as groaned under these Legal administrations And in respect of their persons and way of conveighing these benefits Moses being but an instrument and Messenger carrying that doctrine which he delivered and Christ being the Author and procurer of these benefits which he revealed to the world Doctrine 1. The faithful servants of Christ will not onely be afraid to meddle with his glory themselves but will cry down all glory that is given to any other to Christs prejudice and will study to exalt him above the most excellent of men considered in their best things Therefore John preferreth Christ unto Moses as well as to himself and that in these things wherein Moses was most eminent as his going up to the Mount to God and his receiving of the Law from him 2. Albeit the doctrine of free grace was revealed in Moses time and by him and renewing grace and grace as a remedy against the rigour of the Law was then known Yet it was but very obscurely revealed and sparingly let forth in comparison of the times of the Gospel And in his Ministry the paedagogy of the Law was much insisted on pressing the Moral Law of duties under the pain of the curse and holding out Christ under dark shadows In this respect it is said the Law was given by Moses in opposition to grace and truth brought by Jesus Christ 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel is a very hard and unsupportable yoke for in that respect the Moral Law requireth compleat and personal obedience under the pain of Gods curse and yet giveth no strength to performe any thing it beareth in our duty upon us with rigour and terrour discovereth our misery without shewing a remedy bringeth on a spirit of bondage without any hope of release irritates and provokes nature to sin yet more c. And the Ceremonial Law contained but a shadow of good things to come was a veile cast over Moses face and was a toilsome yoke for these causes the Law by Moses is postponed to what Christ bringeth 4. In Christ there is an case and relief to beleevers against all the burdensomnesse of the Law And particularly by the Gospel he hath published the free grace and favour of God accepting the self-condemned sinner in him and freely justifying the ungodly through his imputed righteousnesse conferring grace freely to sanctifie and cure the perversnesse of mens nature and so fitting them for glory He hath also taken off the veile of Moses face being himself the substance of all the shadows And having given the performance of all the promises for grace and truth came by Jesus Christ 5. Albeit Christ hath abolished the Ceremonial Law and hath abolished the Moral Law to beleevers in its condemning cursing and irritating power Yet none get good of grace through Christ but such as are sent by the Law as self-condemned to him for a remedy and such as continue under the Law as a rule of life being enabled to the obedience thereof by Christ for not onely doth Christ bring truth of sanctification answering to all their legal purifications under the Law but grace also which presupposeth a work of the Law discovering sin and wrath and grace enabling such as come to him to endeavour obedience thereunto And thus Christ established the Law not onely by fulfilling the same in his own person as our surety but by making his members also to walk in some measure according to it which the Law of it self could not do 6. Christ is above Moses not onely in respect of the benefits or doctrine he publisheth but inrespect of his efficiency about these benefits he is above him and all
Lazarus as a thing they could not deny the more malicious sort do adde that cavil and exception From ver 36. Learn 1. Christs love to his people is a very captivating and ravishing meditation for that which took hold on them and strikes them with admiration is he loved him which was indeed a truth that Christ as he pitied Mary and her sister so he respected Lazarus especially and therefore burst forth in sorrow through affection to him and them and through indignation at Satan and sin which drew on these miseries 2. The fountain of any compassion shewed by Christ to his own in misery is not any worth in them but his own free love for his compassionate weeping leads them up to his love as the cause thereof 3. Christ thinks no shame of his love to his people but will avow it and have it known sometime to beholders for he doth here so let it out as they mark it See Rev. 3.9 4. Christs sympathy and compassion toward his people proves his love to them although they get not visible out-gates from their troubles for upon his weeping they gather he loved him his sympathy and tears prove love albeit the man died And indeed they who get a sight of Christs tender heart will beleeve his love whatever his dispensations be 5. Christs love and compassion is a wonder to them who know him not well Yea it is in it selfe admirable and such as see it will rather admire it then know how to comprehend it Behold say they how he loved him See Eph 3.18 19. 6. Christs love to his own will follow them even to their graves As here he gives evidence how he loved him when he is lying in his grave And albeit every Saint do not meet with that proofe of love which Lazarus got in being raised up again yet that love rests upon them till the general resurrection From ver 37. Learn 1. Christs love is readily misconstructed when he is letting it out most convincingly and it is liker an enemy then a friend so to do for there are here who indirectly carp at his love and the expressions of it since he sustered the man to die 2. Corrupt men and the corrupt dispositions of men will not readily beleeve Christs love unlesse it appear in some evidences and effects desired by them for this is their indirect exception that he caused not that this man should not have died Misconstructers of Christs love are ordinarily limiters of his love to be evidenced in such and such particulars 3. Men may have much knowledge and yet much malice against Christ Yea knowledge is very dangerous if it be not sanctified and seasoned with grace and love for these men can tell that he opened the eyes of the blinde ch 9.6 and it seems are better acquaint with his proceedings then the others and yet they carp at his love 4. Christ hath given such proofes of his power as may convince malice it selfe that he can do greatest things for his people if it be for their good for their reasoning grants that he which opened the eyes of the blind could have caused that this man should not have died 5. When malice and prejudice hath said its worst against Christs dealing it will be found in end that he is doing better then we could desire for all they could have expected was that he should have caused that this man should not have died which might have been done and yet little of Christ or his love have been seen in it For it might have been looked on only as a recovery out of a dangerous disease Whereas he is about to do that for Lazarus which sets forth his own glory and makes his love to him conspicuous indeed Ver. 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it Followeth to ver 43. the antecedents of the miracle after Christ was come to the grave which are his rebuke of Martha's unbelief which burst forth when he commanded to take away the stone upon the grave ver 39 40. and his publike thanksgiving to the Father after the stone was taken away ver 41 42. Unto these is premitted in this verse 1. A declaration of his exercise in coming to the grave He again groaned in himselfe Partly out of indignation at their unbeleeving cavils ver 37. which he digested without answering But chiefly this flowed from his sympathy and affection which still continues and is renewed at the sight of the grave And it seems also that his praying of which he gives so comfortable an account ver 41. drave him to these groans For his prayers were very ardent and he had hard exercise in them Heb. 5.7 that he might be a fellow-feeler with all who tread these steps 2. There is premitted a description of the grave which seems to be marked chiefly as an introduction to the following command to take away the stone Doctrine 1. Christ our Lord was very serious in the works of his calling and could be very serious about them even in the midst of outward distractions for in the midst of all this company and while he is walking on in the way he is exercised till he groan again 2. Christs compassion and sympathy is not an evanishing passing thing but will continue toward the needy till they get their issue for he ceaseth not his groaning but groaned again in sympathy and prayer till the work be done 3. The unbelief of men when Christ is about to do great things is a grievous burden to him for this groaning again relates also to their unbelief who were to be witnesses of this miracle as is before marked See Mark 6.5 6. 4. Whatever be the desert of unbelief yet Christ will not alwayes be hindred by it to do good to the needy But he will bear it as a part of our misery and yet go on to his work for he groaned in himselfe for it and so cometh to the grave 5. As decent and ordinary burial is in it selfe a mercy and it is a judgement upon the wicked to want it Jer. 16.4 and 22.18 19. So in the way of burial there is no respect to be had to superstitious conceits nor yet to pompe and vain glory but only that the dead be removed out of the sight of the living Gen. 23.4 and that their bodies be secured against external violence and injury as being closed upon hope of a resurrection Therefore it is marked of Lazarus burial place that it was only a cave and a stone lay upon it that his body might not be violate nor injured Verse 39. Jesus said Take ye away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he had been dead foure dayes 40. Jesus saith unto her Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God In these verses we have the first thing which
as Mediatour is conveighed through him to us for thou hast loved them as thou hast loved me not in respect of equality but by way of similitude and resemblance 10. The love of God toward sonne of fallen mankinde is such as ought not to be concealed but Christ would have it published to the conviction or conversion of others Therefore he would have the world know that thou hast loved them 11. Union among beleevers is so great a work of God evidencing so much of his care and love and is the condition upon which he raines so many showres of blessings and mercies that it serves exceedingly to convince the world of Gods love to them when they are thus united and are reaping the fruits thereof for hereby the world shall know that thou hast loved them as thou hast loved me Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world In this verse is contained another sute put up by Christ in behalfe of all his people Wherein having prayed for their spiritual union among themselves and for union with him and with the Father through him he now prayeth for their union in place with himselfe in heaven at last and describeth the blessed estate of beleevers in heaven 1. From their company that they shall be with him where he is 2. From their exercise which shall be to behold that glory given unto him which is further commended from the fountain cause thereof even the Fathers eternal love to him Of this glory of Christ compare v. 1 5. Doct. 1. It is a sweet way to keep our hearts fresh and lively in prayer when we have many thoughts of that tender relation betwixt God to whom we pray and us Therefore Christ who began his prayer with the sweet stile of Father v. 1. doth so often repeat the same v. 11 here and v. 25. that the thoughts of that relation might sweeten his heart and renew his ardour and affection 2. The thoughts and hope of eternal life ought and will warne beleevers hearts toward God and excite much alacrity and affection in them for so much also doth Christs practice reach who beginning to speak of his glory flowing from the Fathers love and of heaven and eternal life to be conferred upon all his followers his heart warmeth and he breaketh out with that sweet compellation Father 3. While Christ expresseth his petition in these tearmes I will it doth not import any imperious commanding way repugnant to his former way of humble supplication But it only imports that in this his supplication he was making his latter Will and Testament and leaving his legacies which he was sure would be effectual being purchased by his effectual merits and prosecuted by his affectionate and earnest requests and intercession all which are imported in this expression And so it teacheth us That as all these things sought in this prayer are beleevers duty to study after them So are they Christs legacies purchased and earnestly prayed for by him which will certainly be forth-coming to them for saith he concerning them I will that they be 4. Christ is very desirous and much taken up with his peoples fellowship and company so that before he remove his bodily presence from them his heart is upon meeting and fellowship again As here we see in his prayer before his departure And this he maketh evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them 5. Spiritual communion with Christ will at last end in glory and in communion with him in place in heaven Christ will never rest satisfied till their begun communion be thus perfected And however the world and our hearts do oft-times look on spiritual communion but as a fancy Yet heaven shall confirme the reality thereof and that it was to good purpose to beleeve and wait on And what difficulties we finde in entertaining communion here shall then be removed and we shall get Christ conversed with without an impediment Therefore unto the former way of union among themselves and with him v. 22 23. this union in place is subjoyned 6. Such as have attained to spiritual communion with Christ and are growing therein will long after the compleating thereof in heaven and after union in place with him As here Christs practice and method doth teach who after praying for the former doth ascend higher to pray for this also 7. As it is only the elect who are given to Christ that do attain salvation and all they do certainly attain it So whatever preparations Christ work in them in order to their salvation Yet as free love is the fountain so it is also the perfecter of their salvation and grace will be as free in a saved mans account the last hour as the first Therefore in this sute Christ doth only designe them they whom thou hast given me to intimate not only that only such and all such do attain salvation but also that this is to be looked to as the great cause and fountain of their salvation as well as of their conversion Chap. 6 37. So much also doth he intimate by his praying for their salvation as well as for their conversion 8. The glory and happinesse of heaven to the Elect will consist much in being in Christs company in whom they belight so much on earth to follow the Lamb whither soever he goeth and to enjoy him fully without separation any more for so is heaven here described in Christs prayer that they may be with me where I am though not secluding the Father in this nor in what followeth with whom we are through the Son 9. Christ the Head of beleevers is now truly glorious and highly exalted in heaven His glory being openly declared as God and he put in possession of glory as man for saith he there is my glory which thou hast given me 10. Whatever wayes of Christs glory be made manifest to beleevers on earth in his Church and his manifestations to them yet it cannot be fully seen on this side of time so transcendent and infinite is it for it is not till they be with me where I am that they shall behold my glory 11. The day is coming wherein beleevers shall be compleatly happy in a sight of Christs glory when he shall be conspicuously glorified and admired in his Saints 2 Thes 1.10 and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediatly behold and enjoy him Therefore is their condition in heaven described as consisting in this that they may behold my glory which thou hast given me 12. Spiritual and heavenly mercies are then rightly seen and acknowledged when Gods love as the fountain thereof affects their heart
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
Waving an ordinary exception which might be moved against his testimony of himself verse 31. be cleareth that the Father had by many witnesses testified concerning him verse 32. Namely By the testimony of John the Baptist verse 33. a witnesse whom though he produced not because he needed it but for their good verse 34. yet one who was truely eminent and whose eminencie might condemne their inconstancie verse 35. By the works he did verse 36. By his immediate testimony from heaven of whom they were ignorant and looked nothing like his manifestations to them verse 37 38. By the testimony of the Scriptures verse 39. 2. Unto these he subjoynes chalenges for several faults Namely for their wilful unbelief in not coming to him verse 40 though he sought them not for any need he had of them verse 41. for want of the love of God verse 42. for not embracing him whereas they would receive a seducer verse 43. and for their pride and vain-glory which causes their unbelief verse 44. 3. Because of these evils he warneth them of being accused and judged before the tribunal of God assuring them that even Moses would be against them verse 45. Seeing they could not beleeve Moses who wrote of him since they beleeved not him verse 46. and it was no wonder they sleighted him since they beleeved not Moses verse 47. In this verse we have a transition wherein Christ obviates an ordinary objection against the former part of this Apology to wit that his testimony of himself could not be authentick of which also John 8.13 Christ by this sentence doth not grant this as true for the contraâ—y is asserted John 8.14 but onely by way of preterition passeth it to make way for the following testimonies confirming his testimony of himself that hee might let them see he had witnesses beside to convince them though he were silent Whence learn 1. In reading of holy Scripture great care is to be had for finding out the true sense thereof and that we be not drawn away by what it seemes to say at first view to take up a sense contrary to truth and other clear Scriptures And particularly words spoken by way of objection or preterition and giving and not granting are to be distinguished from affirmations for so is this to be understood if I beare witnesse of my self my witnesse is not true to expound it otherwise were to contradict truth 2. Albeit that men may lawfully speak that which is true of themselves when they have Gods call unto it Yet ordinarily such is the frailty of any who is a meere man that he is but a bad witnesse in his own cause being but a liar and so subject to erre being readily poisoned with self-self-love in what concerneth himself and being ready in what is true to seek himself for upon this truth is this objection grounded which had some colour if Christ had been only a man 3. Albeit Christ be of himself the Amen the faithful and true witnesse Rev. 3.14 to all that know him yet for further confirmation of his people and for conviction of wilful opposers he is content to deny himself and produce witnesses to testifie for him So much doth this preterition and proceeding to the testimonies teach us Verse 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Albeit this verse may be understood of John of whom verse 33. who as he testified of Christ so Christ commends and alloweth of his testimony Yet it seemes rather to be understood of the Father who is the other witnesse with himself John 8.18 And it doth point not so much at any particular testimony of which verse 37. As in general sheweth that all these ensuing testimonies had authority from him Concerning this testimony Christ declareth his perswasion of the truth and certainty thereof Whence learn 1. Albeit that Christ the true and faithful witnesse be oft-times accounted so infamous in the world as not to be beleeved yet as he is above all proofe to his own so he wants not witnesses to testifie for him So much doth his producing them in this Apology teach 2. As Christ came into the world in obedience to the Father and to bear witnesse of him so was he assured to be avowed and owned of him and accordingly found so and as he honoured the Father so did the Father honour and beare witnesse of him for there is another that beareth witnesse of me 3. Christ as he is one in nature and essence with the Father so is he a distinct person from him for he is another that beareth witnesse 4. Gods testimony concerning Christ is undoubtedly true and to be rested on and all other testimonies are therefore true because Gods authority is interposed in them for the witnesse which he witnesseth of me is true and the rest of the testimonies have weight because they are his testimonies 5. It is not enough for our comfort that we have Gods testimony approving us but we should know that it is so and ought to study the certainty and sure ground that is in such a testimony that it may bear us up against all opposition and enable us to avow it and having beleeved to speak as we stand in need Therefore Christ having asserted that the Father beareth witnesse of him doth subjoyne and I know that the witnesse which he witnesseth of me is true as resting upon the truth and reality that is in such a testimony Verse 33. Ye sent unto John and he bare witnesse unto the truth The first particular witnesse produced here whereby the Father testifieth concerning him is John the Baptist who without any partial respect to Christ did simply bear witnesse to the truth concerning him And this testimony he presseth from their own practice who seemed so much to respect him as to send honourable Commissioners to him chap. 1.19 And to be willing to stand to his testimony concerning the Messiah yea and to offer that honour to him if he would have accepted it And therefore they were bound to esteem of his testimony especially when they sound him so self-denied as not to seek his own honour Whence learn 1. It is the duty and commendation of Christs Messengers to be witnesse-bearers for him and with zeale and fidelity to publish his excellency upon any hazard And they ought to assume no more to themselves but to be Heraulds of his praise that sinners may be drawn to him for John bare witnesse unto the truth concerning Christ See chap. 1.7 2. Faithfulnesse is the great ornament and duty of Christs witnesses that without any by respect they publish onely what is truth and that nothing which is truth be it of lesse or more importance want a testimony from them as they are called to it for he bare witnesse unto the truth was his commendation in this testimony and it is a pattern to all others And Christ thus describes his
testimony concerning himself that none might except that there is such a difference betwixt the matter of Johns testimony and what may be their trial as to make them shrink if there be a divine truth in it 3. The doctrine and faithful testimonies of Christs servants will live to their commendation and be of use when themselves are gone for Christ repeats Johns testimony to his commendation and for the use of the Jewes when now John was in appearance dead for he speaks of him as one that was verse 35. 4. The respect that men have seemed at least to carry to faithful Ministers and the excellent graces of God that they might have observed in them will be a witnesse against them if they do not respect and credit their doctrine for so doth Christ urge from their practice and Johns fidelity and self-denial ye sent unto John and he bare witnesse unto the truth and renounced that honour which they would have conferred on him Verse 34. But I receive not testimony from man but these things I say that ye might be saved Unto this testimonie of John Christ subjoines two things 1. By way of correction that he needed not mans testimonie nor did produce it for any thing it could adde to him but only for their good and salvation if so be that testimony of John whom they seemed to respect might draw them to come to him and be saved Whence learn 1. Christ doth so condescend and stoop for the good of his people as yet he will not have his greatnesse and Majesty forgotten or sleighted Therefore doth he adde this correction lest they should mistake his condescendence 2. Christ doth then get his own roome in mens estimation when he is seene to be such a one as needs nothing without himself and needs nothing to commend him but himself And when they are brought to see and acknowledge That he is nothing the greater or better when all are for him nor the worse though all were against him That his truth and doctrine needs no mans testimony for confirmation of it being sufficiently confirmed by his own authority And That mens commending of him addes nothing to him though it be their own and others advantage that they do so Therefore saith he I receive not testimony from man 3. Albeit Christ need nothing of himself but is alsufficient and infinitely glorious yet he condescends much to mans weaknesse and for his good for albeit he receive not testimony from man yet saith he these things I say I borrow a testimony from John for your cause that ye might be saved 4. The nature of Christs Ministry tends to the salvation of sinners how crosse-like soever it seeme to work to such an end And in his Ministry he intends the salvation of his own whom his love doth follow when they are among the croud of enemies for these things I say not onely in producing this testimony but even in the harshest of this Apology that ye might be saved not that he intended the salvation of all these but that the nature of his work tended to that end and he intended the salvation of his own among them 5. Albeit the salvation of men be their great and eternal happinesse yet they are ready to lay manie obstructions in the way thereof which it is Christs great love and condescendence to passe over for so much also is imported in his saying these things that they might be saved They obstructed the way of their own salvation and Christ condescended to take the stumbling blocks out of the way Verse 35. He was a burning and a shining light and ye were willing for a season to rejoyce in his light The second thing subjoined to this Testimony is a qualification added to his depressing of Johns Testimony Lest any should think that by what he had said he had vilified John and his Testimony therefore he guardes it with a commendation of him as being an eminent man for clearnesse of Doctrine and vigor of zeale and effectual in his doctrine even among these corrupt Jews both Pharisees and others who went out to him Matth. 3.5 7. Wherein also he checks them for their inconstancy who so soone wearied of what they seemed to be so much affected with Doctrine 1. Albeit Ministers be nothing in comparison of Christ nor are they to think that they can adde any thing to him Yet they will not want their own due commendation for so doth Christs commending of John after what he had said ver 34. teach us 2. Without the knowledge of God and a lively Ministry holding out the same from the Word the world lyeth in the darknesse of ignorance and errour wandering in the unfruitful workes of darknesse and under the disconsolate estate of misery without any comfortable sight of Gods favour for Ministers being a light which serveth to enlighten what is dark importeth so much 3. Faithful Ministers are appointed of Christ for remedying this darknesse And it is their duty and commendation not only to shine in their conversation as all Christians are bound to do Phil. 2.15 16. but by purity and clearnesse of doctrine to point out the way of salvation and remedy of all grievances to sinners for he was a shining light The Word is a lamp or lanthorne not only pointing at this that such a light should not be put under a bushel Matth. 5.15 but that his light was not native and from himselfe but lighted from that bright Sun and that the light of the Ministry serves for our use in this dark night of time and therefore they are also called Stars but will cease in the other life as John his shining candle was put out when Christ the Sonne of righteousnesse was manifested 4. It is also the duty of a faithful Minister not only by clearnesse of doctrine to shine round about him but also to have his light seasoned with much zeale and love that so it may affect his own heart and burne up his own corruptions may warme and stir up others may make him move upward as fire doth in his motions and may make him active and vigorous in his calling though with the wasting of himselfe for he was a burning and shining light 5. Qualifications and gifts are not bestowed upon all Ministers in a like measure and degree but Christ dispenseth them variously that he may shew forth his absolute freedome in bestowing and that the glory of successe may not be ascribed to mens gifts when he shall effectuate great things by weakest instruments And he doth bestow gifts on men according to their employments in severall times or places for this commendation of John imports that he was gifted above others even honest instruments being more then a Prophet Matth. 11.9 10 11. See 1 Cor. 12.15 16 17. 6. The brightest and most zealous lights of the Church have but their time of it in the world and men will have the offer and benefit of them but for a
chalenge here ye will not come c. So that it is our great advantage to be mourning for the unbelief we finde in us and when our unbelief is our burden Verse 41. I receive not honour from men Lest they should think that in commending himself and chalenging them he was hunting after vain-glory as false-teachers do Christ obviates that mistake and sheweth that he was seeking no such thing nor was capable of any addition of honour from the creature Whence learn 1. Christ is so omniscient that he knoweth and marketh the thoughts of every one that he dealeth with So much doth his obviating their thoughts teach 2. It is the usual fault of men that they have but low and base thoughts of Christ and that they measure and judge of him and his followers by themselves for this suspition of Christ imported that they looked on him as a meer man and as they were themselves ambitious verse 44. so did they judge of him and so are his servants judged of 3. Christ was no hunter after vain-glory nor is he capable of any addition of honour by mens acknowledging of him nor ought men to think that he seeks them because he hath any need of them or that they adde any thing to him when he makes them somewhat For albeit men are bound to manifest and declare his super excellent glory and men by sinne do what they can to dishonour him as who would cast dirt or spit against the Sun yet his infintie glory is neither capable of addition nor diminution from the creature for I receive not honour from men Verse 42. But I know you that you have not the love of God in you A second fault and a cause of the former ver 40. for which he chalengeth them is their want of the love of God and so he sheweth that he chalenged them not because they respected not him but that he might convince them of this want and take from them that great pretence of love to God and zeale to the Sabbath commanded by God upon which they pretended they opposed him and his working of that miracle Whence learn 1. It is the woful case of men to be void of the love of God Love being the fountain of desiring and fruit of enjoying communion in part with him being the true root of all sound obedience and the summe of the Commandments and that which is the evidence of being beloved of him and will make obedience to be active constant and pleasant Therfore Christ summeth up their woful case in this ye have not the love of God in you 2. True love to God doth not consist in outward pretences and shewes but must have a sure root of affection within breaking forth in deed and in truth And men may pretend zeale to Gods glory and for his Ordinances who yet have no true love to God for they pretended that all their opposition to Christ flowed from zeale for the Sabbath and Gods glory and yet saith he ye have not the love of God in you Châ—ist doth perfectly and exactly know men and what is in them let them maske themselves as they will and he will in due time decipher and detect the unsound Therefore saith he I know you that ye have not the love of God in you Verse 43. I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive The third fault chalenged is their not embracing him who is come in his Fathers name whereas they would receive a seducer coming in his own name wherein their great pervisitie and injustice toward him and Gods judgement on them appeared Whence learn 1. Albeit Christ be God over all equall with the Father and Lord over his own house and so acts in his own name Yet it pleased him to condescend as Mediatourâ— not only to purchase life to them that come to him but to be at paines and come into the world cloathed with a commission and authority from the Father to make offer of this purchased life that by his condescendence he might commend his love to his people and teach them humility and not to run on a calling unsent and that we might look on him as approven of the Father and that such as come to him the Father will accept them for saith he I am come in my Fathers name See Phil 2.5 6 7. c. Matth. 3.17 Heb. 5.4 5. 2. Christ thus coming is to be received his doctrine to be heard himselfe to â—e acknowledged for such in his person offices commission and benefits as he declareth himselfe to be to be rested on and embraced to be employed and submitted to as such for so is imported in that they should receive him 3. Albeit Christ be the great Ambassadour of the Father not a servant but the Sonne Matth. 21.37 And albeit he was singular in his administration of his office and all tending to the good of sinners Yet such is the perversenesse of the world as not to make him welcome for it is the peculiar priviledge of the elect to be drawn to him and others they neither see his excellency nor feele their need of him Therefore saith he I am come in my Fathers name and ye receive me not 4. Such as reject Christ and receive him not are destitute of the love of God nor have they any evidence of respect to him since Christ is the clearest image of the Father and cometh in his name and the Father will not be acknowledged but in and through him Therefore by this doth he prove that chalenge ver 42. 5. When Christ manifests himselfe to the world it is usual with Satan to hound out seducers and false teachers to study to beare him down to seduce souls and by their courses to make the way of truth odious for so is imported that another shall come pretending either to be the Christ or to hold him out to others See Matth. 24.5 24. Act. 5.36 37. 6. Albeit false-teachers pretend to come in God and Christs name Matth. 24.5 Yet they do but come in their own name as having no commission when they runne as making themselves their reputation and advantage their chiefe aime in their undertaking and as speaking the imaginations of their own heart and brain without any warrant from God for another shall come in his own name 7. Such as love not God nor embrace Christ or his sent servants may take worse in their roome and will easily receive and embrace false-teachers and seducers Mens nature is propense to evil courses and is readiest to be affected with what is wrong And seducers are more ready to serve mens humours then faithful Ministers may be and withall it is Gods just judgement on the world to give them up to such since they will not receive the love of the truth 2 Thes 2.10 11 12. Therefore saith he if another come in his own name him ye will receive
pains upon them so long as they will stay with him and heat Therefore he doth not abandon them though carnal but answered them and in great compassion discovers their case that they may not deceive themselves 3. Albeit it be a most needful thing that men of double hearts be discovered to themselves that so way may be made for a cure Yet it is a very hard task to convince hypocrites and make them sensible of their condition Considering that men are naturally blind that their outward pains may make them appear somewhat in their own eyes and that most of such go on till they be judicially blinded and given up to conceit Therefore is this doctrine begun with a double asseveration Verily verily I say unto you as pointing out the necessity of this doctrine and withal how difficult it is for such doctrine to have place 4. Albeit painfulnesse be commendable yet the true difference betwixt time-servers and sincere professors is not alwayes to be taken from their outward diligence But they may be exceeding diligent who yet are not welcome to Christ but have a false heart lurking under it And there may be much unsoundnesse under seeming forwardnesse as casts it all down for here it is granted to them ye seek me and that with as much forwardnesse once and again as could be and yet they are but naught See Psalme 78 34 35 36 37. Isa 58 1 2. 5. Albeit Christ be displeased with the faults of hypocrites seeking of him Yet he is so tender that he will approve even of their pains and endeavours in so far as they are materially good in themselves though they go about them sinfully Therefore he acknowledgeth ye seek me and doth not condemne but yeelds to that as good in it selfe if they had done it rightly 6. Christ in trying of men looks not only to their diligence that for matter it be aggreeable to his will but chiefly to the ends and principles of men and their manner of doing that which is right for he trieth them thus here by pointing out wherefore and for what cause they seek him 7. As it is a rare thing to see men who aâ—e naturally filled with self-selfe-love free of by ends in seeking Christ So to seek him because of outward advantages which sometimes accompany him and his way is the basest and lowest of by ends and a practice which he exceedingly abhorres for this is their byasse here ye seek me not because ye saw the miracles of which ver 2. and 14 but because ye did eat of the loaves and were filled To follow him only because of miracles neglecting his doctrine were bad enough but this is yet worse when only their own belly drew them and they did not take up his scope in this miracle which was to hold forth that he was the true food of souls 8. Mens hearts are so deceiâ—ful that when they seem to be most taken up with Christs glory in his working yet they may in reality be only affected with attaining or expecting their own ends for though they seemed to be much taken up with the miracle v. 14 15. yet Christ declares that they sought him not because they saw the miracles but because they did eat of the loaves Albeit Christ condescended to conferre bodily benefits upon them by his miracles yet it was their fault not to see the glory of his Godhead shining in them nor to look on them as signes confirming his doctrine that they might beleeve it but that in the height of their applause they should only minde their own belly Verse 27. Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the Sonne of man shall give unto you for him hath God the Father sealed In the next place Christ having thus reproved them doth also direct them how to amend their fault by employing their paines and care chiefly about the spiritual good of their souls and not about these perishing things And this he presseth upon them partly from the consideration of the one and the other food and partly from his promise to give that spiritual food unto them if they seek it sincerely which he confirmeth further from his being authorized furnished and manifested to be the Messiah the Saviour and helper of lost sinners Whence learn 1. Christ doth not reprove the faults of men out of malicious splene but he is so ready to cherish desires of seeking himself that even when men are unsound in seeking him he reproves them not to put them away but to cure them and make them sound Therefore doth he subjoyne this direction and warme encouragement to the former reproofe 2. As unsoundnesse in seeking Christ is a disease that must be cured otherwise it will draw on perdition So even that is a disease which Christ is ready to cure and hath medecine for So much appeareth in this pains taken on these seekers 3. Men will never employ themselves rightly in seeking Christ till first their hearts be weaned from earthly things and fall most in love with what concerns their souls eternal welfare and till the things of the world cease to be their principal labour and end and they cease to follow Christ and religion for worldly ends and advantages for so much is imported in this direction Labour not for the meat which perisheth but for that meat c. Which prohibition is not to be understood absolutely as if it were simply unlawful to labour or take pains about the things of the world for that is contrary to Scripture rules Gen. 3.19 2 Thes 3.10 1 Tim. 5.8 And if the World were kept in it's own roome it would prove no enemy to grace But it is to be taken comparatively as in the like phrase Matth. 9.13 that they should not only or chiefly be taken up with the world neglecting what is better as all mankinde is since Adam fell from God to the creature and that they should not make the world their aime in seeking him as they did 4. Albeit men can merit no more by their works then the beggers craving merits the almes Yet men are not to expect that they will come to the enjoyment of spiritual things with idlenesse or wishes only But they must be at pains for them and such pains as flesh and blood will finde it hard labour for saith he labour not but for that meat c. where he diverts their affections and eagernesse from off these earthly things and sets them upon the right object 5. It may help to wean our hearts from the world when we consider that however natural hearts feed upon the things of the world and their soules imagine satisfaction in them Yet if they had the world at their will they will get no more of it but their bit meat which the poorest may attain unto Therefore doth he comprehend all earthly things under the name of meat not only because it was their meat they were
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
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
and put them to a non-plus in all their resolutions that they shall not know what to do or say for if the great teacher of his Church who hath much to say for our counsel and comfort in such cases if he I say under this cloud be so puzzled as he is put to what shall I say what may others expect 8. As Christ by his perplexitie till he had nothing to say hath purchased an open mouth to his people in their addresses to God So when any of them are perplexed they ought not to be discouraged at it but should look to him who hath tasted of that cup for their comfort and behoof Therefore is it left on record that he was put to what shall I say not asking counsel at any by this question but testifying his real perplexity 9. Prayer is the special mean of relieving troubled and perplexed souls which will finde out a vent and outgate to perplexity if there be any to be found under or in heaven Therefore Christ betaketh himself to this remedy And whosoever do neglect it and betake themselves to carnal shifts will prove Physicians of no value and will heal their own wounds slightly or prove miserable comforters and adde to their own sorrows 10. As God doth not break off his relations to his people when he plungeth them under sad exercises and perplexities but continueth still a Father so it is the duty of Saints to hold fast this interest and to make use of it in prayer and it may be cleaved unto in the midst of great perplexities For in this Christ hath cast us a copy who in all this agony pleads with God as his Father and teacheth Saints that they have warrant to do the like 11. Albeit Christs wrestling betwixt the inclination of his holy nature and his obligation by his office was free of sinne as hath been cleared Yet his experience of this exercise may teach Saints that he will be very tender of their ravings in their feavers and that he will pity them when they are tossed betwixt inclination and conscience of duty betwixt a willing spirit and weak flesh and when the fleshes word is first out and the Spirits word followeth after it to correct it for here he hath come as neare us in this exercise as might be without sinne that he might sympathize with us in it 12. Were our distresse and perplexities never so great yet it is our duty to beleeve the power of God that he is able to deliver them out of them all if he please for Christs prayer save me from this houre oâ— this sad sit of trouble doth import that he beleeveth God could do it if he would 13. The sense of wrath is insupportable to humane flesh and sinlesse nature will abhor to be under the wrath of God above any oâ—her sad lot for both these are imported in this prayer of Christ save me from this houre as is before explained 14. Saints ought not to be discouraged when the strength of exercise and tentation doth overturn their resolutions for a time but they are to expect that after they are laid by they may yet recover and acquit themselves as becometh for herein Christ hath paved a way though without sinne who after his holy inclination would have declined his work yet continues resolute to undertake it 15. It is the duty of Saints not to lean much to their own inclinations especially under exercise how innocent soever they seeme to be But they ought to reckon that usually their inclinations and choice are different from what is their duty and the Will of God concerning them For so much doth Christs exercise teach us who though he without sinne desired to decline wrath yet he quits that desire because the thing desired was inconsistent with that to which God had called him 16. The conscience of our duty and of our obligation to God not to neglect it ought to moderate our desires concerning our own safeties for so doth Christ recal his former desire with this But for this cause came I unto this houre That is this calling to suffer this was laid upon me and I have undertaken it and therefore will not now decline it 17. Christ commends his love unto his people in that he would decline nothing that his office and calling required should be done for them how much soever he abhorred it in his sinlesse nature Therefore after he had testified his abhorring this cup yet for our sake he submits to drink it Verse 28. Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe In this verse is recorded Christs outgate and consolation it begins at submission in his prayer that God would so dispose of him as might glorifie his own Name without respect to his ease or inclination And as this evidenceth the calme temper of his minde so his consolation is perfected by a voice from heaven testifying that as the Father had glorified his Name already in Christs life so he would glorifie it yet more in his death From Christs submission Learn 1. It is the duty of Gods children not to expect always or at the first an outgate by a change of Gods dispensations toward them but rather to seek it by a change of their own disposition within them making them fit to undergo such dispensations for herein Christ hath cast us a copy in laying aside the inclination of his nature to be rid of trouble and submitting to it 2. It is the duty of Saints under trouble to prefer the honour of God and to seek how it may be advanced before their own ease for Christ ends all his debates with this Father glorifie thy Name though by my trouble and suffering 3. Submission unto the Will of God is a real outgate from trouble and a special victory over it for hereby Christ gets an issue of his agony and perplexities Father glorifie thy Name See Mat. 26.39 Acts 21.14 4. The way to attaine submission is to be tender of Gods glory and to account that dearer unto us then any thing else for this leads Christ to submit unto this bitter cup that hereby the Father glorifieth his Name Whereas on the contrary mens selfishnesse and want of zeal is a great enemy to their submission From the Lords comfortable answer Learn 1. Sorest exercises are not sent on Gods children to destroy them but when in their perplexities they seek to God and submit to him there will be a comfortable issue for immediately there came a voice from heaven c. and so not only is he delivered but the sorer his exercise had been it is the shorter 2. There is no true comfort against soul-trouble but what comes from God and is spoken by him from heaven for this comforts Christ There came a voice from heaven And albeit we are not to expect such extraordinary manifestations nor did Christ simply need them in such a
speak even as the Father said unto me so I speak 8. It is the duty of the Messengers of the Gospel to cleave close to their commission without adding or diminishing for herein Christs practice is a pattern of their duty 9. Such as are perswaded of the excellency and absolute necessity of the Gospel will cleave to it and publish it in their stations were their discouragements never so many or the opposition made to them never so great for upon this I know that his commandment is life everlasting Christ inferreth this by way of conclusion whatever I speak therefore even as the Father said to me so I speak Intimating that upon this knowledge of the worth of his doctrine he cleaves to it and speaks it however they contemned him and it CHAP. XIII HItherto John hath recorded Christs proceedings in his ministry with all sorts of people and especially these things in his doctrine and miracles which had been omitted by the other Evangelists Now in this and the following chapters to chap. 18 he records Christs carriage toward his disciples in taking his farewell at the last passeover omitting for most part what the rest have set down and recording what they had omitted And in this Christ having warned them of a traitour among themselves of his removal from them by his death and his resurrection and ascension following thereupon and of their own trials and exercises they were to meet with He doth largely let forth his heart unto them in sweet cordials against his death and departure from them in notable directions and encouragements unto them as preachers of the Gospel and in delivering his full Testament to them and to all Saints in them Closing all with a solemne and publike prayer to the Father In this chapter is recorded 1. Christs washing of the disciples feet with the interpretation thereof ver 1. 17. 2. His discovering of Judas the traitour ver 18. 30. 3. Christs doctrine to the disciples upon Judas his removal ver 31. 35. 4. His repression of Peters rash presumption ver 36 37 38. Ver. 1. NOw before the feast of the Passeover when Jesus knew that his houre was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end This first part of the Chapter containing Christs washing of his disciples feet may be taken up in this order 1. The circumstance of time is noted wherein this and what followeth was done together with some causes and considerations moving Christ so to do at such a time ver 1 2 3. 2. The fact it selfe is recorded ver 4 5. 3. The interpretation thereof is subjoyned partly upon occasion of Peters refusal wherein chiefly this wasâ—ing their feet is expounded as it is a signe of inward washing ver 6. 11. and partly after he had done with washing wherein he expounds what he meant by his doing of that servile employment of washing their feet himselfe at that time ver 12. 17. In this verse we have recorded a more general designation of the time that it was before the feast of the Passeover together with the first and chiefe cause and consideration leading Christ to this practice and what followed Namely that he did constantly and unchangably love his own and therefore knowing that now his time to depart from them was approaching at this feast he was resolving beforehand to give them some ample proofe of his love as accordingly he did in washing their feet preaching sweetly unto them and praying for them For clearing the words Consider 1. While John saith that this was before the feast of the Passeover it was not so to be understood as if this were done before the feast for that supper ver 2. after which he washed their feet was the passeover But the meaning is That he was thinking and resolving on this practice before he sate down either that same day or possibly some daies before And that albeit it was done at the supper of the passeover yet it was done before the feast of unleavened bread at the passeover which began the day following Lev. 23.5 6 7. yea and before the day which the Jewes observed for eating the passeover as we will hear on ver 2. Consider 2. Whereas this love of Christ toward his own breaks forth in these sweet effects toward the disciples only Yet in this they are not to be looked on as so many individual men nor as Apostles nor yet as representing Ministers only but also as representing all Christs true children who are edified and comforted by what he did to them and whose allowance and legacy Christ did here commit to his Apostles in their name as to the general Teachers of his Church to be by them and their successours published to his own throughout the world And therefore the denomination is general his own that every one who make sure an interest in him may put in their own name Doctrine 1. As Christ came into this world to work the work of redemption so there was a set time wherein he departed out of it in respect of his bodily presence for there is an hour wherein he should depart out of this world 2. Christ choosed the time of the Jewish passeover to suffer in that he might prove himselfe to be the substance of that type whose blood it is that delivers us from the destroying Angel and by whose obedience unto death we are delivered from the bondage of sin the tyrany of Satan and the leaven of corruption and unsoundness answerable to the temporal delivery of Israel from Egypt and Pharaoh and their observation of the feast with unleavened bread Therefore it is marked that at the feast of the Passeover his hour was come wherein he should depart out of this world See 1 Cor. 5.7 3. Christ was not surprized with his sufferings nor were they carried out according to the will of enemies But the time thereof was determined and he knew of it before hand for Jesus knew that his hour was come 4. Christ may be trusted by his people and they may commit all their lots to him who is on all his Fathers counsels and knows all the machinations of his enemies Therefore is he pointed out here as knowing all that was coming even the treachery of Judas also that he may be trusted in as an omniscient Lord. 5. It is not enough to foresee what troubles will come or may come unlesse we spend our time profitably in preparing and making ready for them Therefore is Christs knowing that his hour was come marked as a reason why he was so busie in the following purpose Namely that as his enemies were making ready so he was making ready also and having nothing to do for himselfe he spends his time in preparing the disciples for the storme 6. Christ not only lets out proofes of his love to his own when they need them But he is thinking thoughts of peace
and resolving to let them out when they little dream of such a thing till it appear Therefore it is marked that before the feast of the Passeover Christ was foreseeing the storme and resolving to let out proofes of love to his disciples which yet appeared not till after supper ver 2. 7. There is no difficultie so sad but Christ and his followers may get a comfortable look of it were it even of death it self for herein Christ hath cast a copy who looked on his sad and bitter death with what followed in his resurrection and ascension as a departing out of this world unto the Father 8. It is a comfortable sight of death unto Saints that hereby they are translated from the miseries toiles and vexations of this world to go rest with and enjoy God for herein hath Christ led the way who departed out of this world unto the Father and did so look on his death 9. It adds to the comfortable sight of death that Saints do hereby not only go to God but do go to him as their Father through Christ for so did Christ for so did Christ depart unto the Father and made way for our going to him as a Father in him as Chap. 20.17 10. It â—ds also to the consolation that as the time of our change is determined by God so it is measured by houres which will at last come to an end and the prisoners be set free for now after some time and houres in serving his generation the determined hour was come wherein he should depart out of this world 11. Albeit Christ conversed but a short while in the world in respect of his bodily presence yet he did make and dayly makes a fair purchase in it by drawing sinners to himselfe for he hath his own in it 12. As Christs people ought to resigne themselves to him and be wholly for him so he hath a peculiar interest in them is specially concerned in all their conditions and allowes special favours priviledges and care upon them for they are his own or his property and peculiar ones 13. Love even the infinite love of tender hearted Christ is the allowance and portion of all his peculiar ones for he loved his own 14. Albeit Christ leave his children in this tempestuous world to be humbled with the reliques of sin and tossed with the tempests of time Yet that doth neither take away their interest in him nor his love toward them for he loved his own in the world 15. The disadvantages of Saints and particularly their being lest in the world when Christ went out of it is so far from hindering his love toward them that it is rather an argument why he should love them and let out more of it for it is not only not an hinderance of his love but an argument also he loved his own because they were in the world And especially now in his farewel he would give a proofe of it considering the dangers unto which they were left exposed 16. It is not enough to see Christs love towards his Saints in some particular passages but they must labour to see an uninterrupted course thereof from the time of their closing with him Therefore now at his farewel he cleareth all by-goâ— as that he had hitherto loved them as well as he was now to give a proofe of it Having loved his own c. 17. Christs love is not to be measured by kinde out-lettings to the satisfaction of sense but the summe oâ— all his dealing toward his own is love which ought to be read in every condition and dispensation were it even in keeping up his tender heart for a time for albeit there had been many several passages betwixt him and his disciples and some of them very crosse to their humours yet all is summed up in this he had loved his own 18. Christs special love toward his own is unchangable and incessant till they be perfected and enjoy the full effects thereof for having loved his own he loved them to the end He continued his love from the beginning till now he is to dye for them and depart from them and continueth it even then and will do so till they be brought to the end of their journey 19. Christs love is not a decaying love but a love that continually growes in effects Nor is it a love that consists only in good affection and wishes but breaks forth in notable expressions as he hath witnessed by his dying for his own for he loved them to the end even to the death he suffered for them and in so doing he loved them perfectly as the Word also will signifie proving that his love was a growing love in letting out such abundant effects at the last 20. When Christs followers are in any danger then unchangeable love will be on foot to cover their infirmities under tentation and to provide cordials for them and testifie his special care of them for this his love is marked as a cause why now when he is to remove they are to be scattered and shaken with tentation and left desolate he will let out so much of his heart in the following purpose and give them such sweet instructions in the following signe and explication thereof And indeed his love suffers much in his Disciples need and if there were no more his love is enough to move him to see them well Verse 2. And supper being ended the devill having now put into the heart of Judas Iscariot Simons sonne to betray him 3. Jesus knowing that the Father had given all things into his hand and that he was come from God and went to God 4. He riseth from Supper In the first of these verses the circumstance of time wherein Christ did these things that follow is more exactly noted that it was after supper Unto which is subjoyned a second consideration leading him to the following practice Namely That Satan had now prevailed with Judas to betray his Master which as it holds out a ground why our milde Lord who hitherto had borne with Judas naughtinesse and pointed at it only in general is now pressed to discover him more particularly ver 21. since it concerned him in his glory to foretell it before the hand So more especially it is a ground of his washing their feet and of his following sweet and useful doctrine For knowing his time to be now short and that this night Judas would betray him He doth busily bestir himselfe to pour out his heart in his disciples bosome and will let no minute of time slip but in that one night did fully discover his heart unto them and give an ample proofe of that love mentioned ver 1. In the other verse is subjoyned a third consideration moving him to this practice Namely That notwithstanding Judas treachery and his approaching sufferings yet he knew his own excellency and greatnesse that all power and authority is committed to him and that as he came from God
by way of rejection of them To the other it is full of mercy and accompanied with sweet affection To the one coming to him is absolutely denied To the other only delayed To the one is intimate that as they cannot so they shall not come where he is To the other it only intimates what they cannot do of themselves but doth not seclude what he can do or will do for them 12. Whatever men esteem of an enjoyed Christ yet when he is gone he will be missed by his own for when he is gone ye shall seek me saith he 13. Christs withdrawings tend to kindle desires after him and to be at him in the hearts of his own together with earnest pursuing after him for so much also is imported in this ye shall seek me 14. Christ by removing his bodily presence from earth hath taught his disciples to spend their lives in a sober desire and hastening to be with him in heaven for when he is gone ye shall seek me to come whether I go saith he 15. Saints must not expect alwayes to get satisfaction at first in their most honest desires and endeavours but to be excused with further desiring and seeking And particularly they must not expect to get up to rest with Christ in heaven till first they have wrastled a while and served their generation for in this respect though they seek him yet whither I go ye cannot come 16. Christs own by all their endeavours are not able to get up to him in heaven unless he come and fetch them for in this respect also it holds true ye cannot come to wit not only presently but of your selves even no more then the Jewes can do Verse 34. A new commandement I give unto you That ye love one another as I have loved you that ye also love one another The third point propounded by Christ containeth a direction concerning their behaviour in his absence that they should love one another Which he presseth upon several grounds whereof the first is that the command enjoining it is a new commandment given by him and the second in this verse also is taken from his own example which might both perswade them unto and regulate them in the performance of that duty While he calleth this commandment new the meaning is not that it was not enjoyned before for we finde it enjoyned in the law it selfe And this same Apostle doth recommend the whole doctrine of following Christ as being so new as yet it was old 1 Joh. 2.6 7 8 and particularly he recommendeth love as an old commandment and not new only 2 Joh. 5. Nor doth it fully exhaust the meaning that he made it new by renewing of that commandment and vindicating it from the corrupt glosses of the time as he did also the test of the law Nor yet sufficeth it to say that as it is a commandment which can only be performed by the new man so it is enjoyned in a new way by Christ in conferring power and grace with the command and writing it on our heart that it may be obeyed which no man had under the law by the law it selfe For this is true also of other commands and beleevers also under the law had it though by another covenant then that of the law as it was a covenant of works Therefore I conceive that by calling this commandment in special new is pointed out beside the former considerations partly that the thing commanded is excellent and so a new song seemeth to be understood for an excellent song Psal 33.3 And therefore Christ pitcheth on it as a chief and singular duty above many to be recommended to his disciples And so if we look to this command it is not only new or renewed in the enjoying thereof Christs recommending it anew adding a new obligation to what was lying on by the authority of the law But the very matter of the command is new and declared excellent in that Christ doth so much and so specially recommend it above others and addes his authority and credite with his disciples to the former injunction of the law to make it to be studyed And partly hereby is pointed out that it is new in respect that it is urged upon a new ground and after a new pattern and example Our love to others not being now to be regulated only according to our love to our selves as the tenour of the law runs but a new ground and pattern being laid in Christs loving of us which makes the whole complexe commandment be a new commandment And upon all these considerations it followeth that this commandment should still be new to us our obligation to such a commander still sweetly binding the subject matter so recommended by him still new and fresh and sweetly alluring to obedience and such a pattern still drawing our hearts to imitate it Doctrine 1. The doctrine of the Gospel contains not only sweet comforts but necessary commands and directions also for our attaining emproving and clearing our right in these comforts for here is a commandment given and pressed by Christ in his sweet farewel Sermon 2. Christ is true God and soveraigne Lord over and law-giver unto his people having authority to give a law unto them binding their conscience for a commandment I give unto you saith he 3. Sad lots may be made up and compensed not only by sweet comforts from Christ but may be made easie and much sweetned also by our cleaving to duty in such a lot for here mutual love is recommended as a mean to sweeten that sad lot of his removal So our love to him is left us to make up his being not seen 1 Pet. 1.8 And indeed they are never sadly deserted however they want comfort who are not driven from duty Nor is comfort allowed on any but these who cleave to duty 4. While Saints are absent from Christ in respect of his bodily presence it is especially required of them that they entertain mutual love That so they may be mutually useful and comfortable one to another in such a languishing time and while they are hated in the world That they may not fall in emulation and quarrels during their Masters absence and so marre his work and their own peace and expose his wayes to reproach and obloquie And That they may be fitted to partake of the sweetnesse blessing and consolations which God hath commanded upon his people in their being united Psal 133.1 2. 3. For these causes among others doth Christ in his absence enjoyne that they love one another and so may partake of the consolations left in his Testament 5. Albeit oft-times we look on love as an indifferent and arbitrary thing which we may practice or forbear at our pleasure and according as we judge our selves obliged or disobliged Yet Christ hath not left it arbitrary to us but enjoyned it as a debt and duty by his command for saith he A commandment I give you that ye love
himself as God that they might not stumble at his suffering nor their own scattering 8. Christ notwithstanding his abasement and suffering as man is true God the object of saving saith equally with the Father Therefore doth he urge beleeving in him as they did beleeve in God 9. The saith of humbled and troubled souls can bottome or fasten on nothing that is inferiour to God nor can any other thing bear their weight for it is a proofe of his deity that he is the object of faith 10. Albeit Christ do not remove from troubled Saints the afflictions which raise their trouble Yet they have comfort sufficient if they beleeve for this is their encouragement who had Christ himselfe to comfort them beleeve 11. It is the will of God that Christs bodily absence be supplyed and made up with faith which will make an absent Christ present to a beleever for it is to cure this disease that this remedy is applyed beleeve 12. Whatever other ground of consolation Christ allow upon his followers within time Yet the first encouragement must begin at beleeving and faith must grip him and hold him fast till other encouragements spring up in it's hand for this is the first encouragement that must go before all the rest here subjoyned and make way for them 13. Faith in God and Christ is so acceptable and well-pleasing unto Christ that troubled souls are commanded and invited to it so that they sin if they beleeve not for saith he ye beleeve in God or beleeve in God beleeve also in me 14. While he conjoynes himselfe with the Father and presseth to faith in both it serveth to teach 1. Faith in laying hold on Christ must ascend up through the vail of his flesh and office of Mediatour and fasten on him as true God one in essence and equal with the Father for so doth this exhortation import 2. Faith in God the Father must be joyned with faith in Christ in whom the Father is to be taken up in the matter of reconciliation 2 Cor. 5.19 and through whom we must beleeve in God 2 Cor. 3.4 1 Pet. 1.21 Therefore it is required that with their beleeving in God they beleeve also in him 3. It is a notable encouragement inviting troubled souls to beleeve when they consider the infinite latitude of the object of faith as it closeth both with the Father and the Son not secluding the Holy Ghost For in the Son they will finde eternal Redemption everlasting righteousnesse and satisfaction In the Father infinite love and free grace accepting the Elect in Christ In the Holy Ghost infinite vertue and power applying Christs purchase And in both Father and Son not secluding the Holy Ghost infinite power upholding and preserving the Elect till they come to full fruition So much also may be gathered from the distinct naming of the Father and Son as the object of their faith Verse 2. In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you In this verse is contained the second Argument of consolation which as Christs consolations are all rich contains a double encouragement in the bosome of it For 1. He presupposeth it as a ground of the following consolation that heaven to which he went was his Fathers house and was designed not for him alone to ascend unto but for many moe through him for whom there is roome enough for their perpetual rest and abode 2. He confirmes this supposition from his fidelity and good-will to them assuring them he would never delude them with vain hopes 3. He subjoynes the principal consolation that his going to heaven was for their good to prepare a place for them Whence learn 1. Such as study encouragement by saith ought to lift up their hearts to the hope of future glory that so their consolation may be strong Therefore is this encouragement from the hope of glory subjoyned to the former of living by faith for the present ver 1. 2. Whatever be the tossed life of Saints here which the Lord in deep wisdome carves out for them that they may indeed be strangers and pilgrims Yet it may encourage them that there is a solid and quiet resting place prepared for them in heaven for this cause doth he give it the name of a mansion See Heb. 13.14 Rev. 14.13 3. There is abundance of roome in heaven and in Gods love to receive sinners And albeit it hath not seemed good to him to save all nor the most part Yet there are many to be saved and admitted into that blessed rest Therefore it is designed Many mansions which is not to be carnally conceived of as if heaven were divided into so many Cel's Nor yet as pointing at several degrees in glory But the expression is to be understood in opposition to Christs ascending at this time his alone And by it he would intimate that there was roome in heaven not for him alone but for many through him in whose name he was a forerunner as is after cleared So that none need to be deterred from comming to Christ by reason of the paucity of the Elect. 4. It may sweeten the hope of glory unto Saints when they consider that heaven is the house of God wherein he will familiarly converse with his domesticks wherein they will get a clear and full fight of him shall enjoy full glory as being in the Kings Palace shall get a secure and quiet habitation beyond the reach of enemies enjoying the treasures which they laid up there before And wherein all the children shall at last be gathered together Therefore it is here described to be the Fathers house 5. It adds to the consolation of Saints that however the glory and riches of heaven might crush their hopes that ever such unworthy ones as they should be so dignified Yet Christ as their head is Lord and heire thereof and he will come speed there for their behoose Therefore doth he so comfortably describe it my Fathers house 6. Christ is no false Prophet or deceiver of his people He reveals all that is necessary for them to know nor will he hide any thing that is for their good for in this he bids them credit his fidelity and love If it were not so I would have told you 7. Christs deed and performance will never give his Word the lye nor will there be anything lesse found in heaven then he hath promised So much also is imported in this here If it were not so I would have told you 8. There is no trial so bitter and sad but Christ can draw precious consolations out of it to his own and bring it about for their good for what more sad to the disciples then to be separate from their Master and yet he draws ground of comfort out of it I go saith he speaking of his voluntarinesse in dying to prepare a place for you 9. No man by nature hath any right to heaven
is that it honoureth God and the second also in this verse that it evidenceth unto them and confirmeth them in their good estate and high priviledge of being his disciples Whence learn 1. Christ abhorreth all pretences of keeping communion with him which doth not appear in effects for this end it is that he is not content to presse abiding in him unlesse he presse fruitfulness also as the true evidence thereof 2. Such as would prove themselves to hold communion with Christ ought not to rest satisfied with flowers and leaves of a profession and external shewes but must study for solid fruit and good works for he requireth fruit 3. True members of Christ ought to abound with fruit even all the fruits of the Spirit Gal. 5.22 23 24. Not pleasing themselves with some few that they would cull out neglecting others 2 Cor. 8.7 nor seeking most after what may please or adorne themselves neglecting the really best things 1 Cor. 12.31 And studying chiefly to abound in these fruits which the dispensations of the time and their own stations in their several relations call for Rom. 12.15 1 Pet. 3.1 2 3 4 5. Therefore it is required that there be much fruit And albeit truely fruitful souls as sometime they finde no fruits of Gods dispensations toward them so they finâ—e not themselves abounding in fruits of duty Yet if they be sensible of their barrennesse and it be matter of lamentation and humility that they are so and that they do not keep communion with Christ to make it otherwise if they seriously desire fruitfulnesse in duty and under dispensations and do not rest on any measure they have Christ will look on them as having much fruit and they are bound to beleeve fruit when they do not see it 4 As Christ sought his Fathers glory in all he did so true beleevers who keep communion with him will be tender of and dearly affected with Gods honour and what may promove it And will be ashamed of selfe-seeking or want of zeal for God who by many favours hath proven himselfe a Father and purchased them that they may be for his glory for as this prevailed with Christ so he propounds it as a strong argument to move his followers to study fruitfulnesse Herein is my Father glorified 5. Fruitfulnesse especially when we abound in it otherwise men may get through who do not honour him as they ought doth indeed honour God As evidencing his fulnesse and fidelity to his own Psal 92.13 14 15. As begetting high thoughts of him in their hearts who participate of this his bounty Joh. 16.14 And as drawing in others to glorifie him Matth. 5.16 1 Pet. 2.12 for however some think they glorifie him by a naked profession and others are so presumptuous as to pretend to glorifie him by persecuting his servants Isa 66.5 yet saith Christ Herein is my Father glorified that ye bear much fruit So that they have need to look to it who by their barrennesse would reproach him as if he were a wilderness Jer. 2.31 6. How contemptibly soever men think of a relation to Christ Joh 9.27 28. Yet it is the high dignity of sinful men to be disciples to him Therefore it is held out as a sweet encouragement to be my disciples 7. Such as are disciples indeed will need dayly confirmations that they are so And will look on it as a priviledge whereof they ought dayly to assure themselves and make evident to others that they have right to it by submitting to be taught by him and following his directions daily for this is the force also of the argument pressing them to their duty ye shall be my disciples that is not made disciples for that goeth before fruitfulnesse but confirmed that they are such indeed Joh. 8.31 and the world convinced of it Joh. 13.35 Which is in its own kinde as needful as to be a disciple for they who are admitted to that priviledge cannot but daily feed upon it and need daily confirmations of it their good condition not permitting them to sleep but cherishing tendernesse in them 8. Albeit our fruitfulnesse do not merit heaven nor be any cause of our good condition Yet it is the way to happinesse and the infallible evidence of our good condition and estate for So by bearing fruit shall ye be my disciples Verse 9. As the Father hath loved me so have I loved you continue ye in my love 10. If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The third argument pressing fruitfulnesse is that hereby they continue in his love For understanding whereof albeit his love wherein we are to continue may be understood of our love to him as a special effect of communion with him and of his love to us which he so much commends ver 9. And as a root of fruitfulnesse and obedience which is enjoyned ver 10. And it is true indeed That love to Christ is one of the fairest fruits of faith and communion with him That love must be the root of wel-doing and is never idle but must be about obedience Joh. 14.15 That the faith of his love to us cannot but beget love to him That Christ delights to be loved by us and therefore exhorts unto it and that he requireth constancy and continuance in this love as if it be sincere it will be constant It is true I say these points are sound and arise from this exhortation and purpose annexed to it so understood And it is not sit to restrict the interpretation of Scripture where it may be taken largely Yet the purpose and scope in this place seemes chiefly if not only to lead us to understand it of his love toward us in the assurance and sense whereof we are to continue and which we are to entertain by tender walking And so in the words 1. He propounds the greatness and matchlesness of his love to them ver 9. 2. Upon this he inferreth that it was their duty by all means to entertain the sense of that his love constantly and not to forfeit the right or loose the sight of such a jewel ver 9. 3. To presse the point of fruitfulness He assureth them there was no way to abide in this love but by tender walking which he further confirme from his own example who by obedience did continue in his Fathers love ver 10. From ver 9. Learn 1. It tends to the advantage and comfort of these who have fled to Christ to know that he is dearly beloved of the Father and therefore the Father cannot but be well pleased with them in him Therefore doth he tell them the Father hath loved me 2. Christ being beloved of the Father is a storehouse to receive and a conduit to conveigh that love to his people through him as his assignes and members and he doth himselfe love them for the Father hath loved me and I have loved you 3
his friends yet he had done this and more also in that he had done it before they were brought into actual friendship with him Ver. 14. Ye are my friends if ye do whatsoever I command you Before Christ proceed to another evidence of his love and friendship he takes occasion to apply this priviledge of his dying for his friends to them upon condition of their obedience Hereby commending this his friendship as worthy that they should assure themselves of an interest in it by friendly carriage and obedience on their part which makes way for the exhortation to mutual love in particular which he afterward resumes Whence learn 1. Christs offers of friendship are never esteemed of as they ought unlesse we be stirred up thereby to make sure an interest therein on right tearms Therefore doth he take occasion to urge them to make sure of such a priviledge And indeed even disciples are not rashly to lay hold on it but upon sure groundâ— 2. There is a real friendship made up betwixt Christ and beleevers consisting in an intimate conjunction and unity harmony and aggreement in minde and will sympathy and fellow feeling mutual delight in the fellowship of one another communion in estates and conditions c. Therefore saith he ye are my friends See 2 Chron. 20.7 Isa 41.8 Sam 2.23 3. Friendship with Christ doth not disengage his friends from dutie nor will they so far miscarry as to neglect obedience as bond-servants for these two will go together to be my friends and to do what I command you 4. As friendship obligeth to obedience so only friends to Christ can obey rightly Friendship will carry them through the hardest of duties and will make them cordial cheerful zealous universal and constant in their obedience for in this respect also do these go together 5. Albeit Christ will not over-drive his friends in his service yet his dominion over them is unlimited and he will have them to decline nothing which he shall be pleased to enjoyne for they must do whatsoever he commandeth 6. Obedience unto God is a true evidence of friendship with him And they who having fled to Christ do yet keep themselves in the posture of servants and are willing to do service to him he will esteeme of them as friends for ye are my friends if ye do whatsoever I command you See Jam. 2.23 Ver. 15. Henceforth I call you not servants for the servant knoweth not what his lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you A second evidence of Christs love and a reason why he changeth their stile from that of servants usual to him before Matth. 10.24 Joh. 13.16 into that of friends is his communication of secrets and of his counsel with them unto which no meere servant is admitted by his Master For understanding of this Consider 1. While he refuseth to call them servants any more but friends it is not to be understood as if they were henceforth to be exempted from obedience or from being servants indeed For in the former verse and v. 20. we have both name and thing of servants continued But the meaning is they were not to be meere servants but friends also and used like friends 2. This also cleareth what is said that a servant knoweth not what his Lord doth Namely that common and ordinary servants in the world though they know so far of their Lords minde as to understand their duty yet they are not admitted on their Masters secrets Nor to know his purposes in what he employes them about But the Disciples were priviledged servants who were admitted to know the counsel of God revealed to Christ 3. While it is said that henceforth he changeth their title it is not to be understood as if they were not friends before yea he calls them so with an eye to their after sufferings Luk. 12.4 But that now being to remove he lets out his heart and good-will more fully 4. As for Christs revealing to them all that he had heard of the Father compare what is said Chap. 14.25 26. Only it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son as God But he speaks here as the Prophet of the Church sent out to reveal all things necessary to salvation whereof he kept nothing back Doct. 1. Albeit Christs followers ought to be his servants as being created and espeeially as being redeemed by him and because of the many benefits conferred on them daily yet by being servants they are friends also in regard of intimate communion and tender usage for I call you not servants but I have called you friends 2. The dignity of beleevers is a growing dignity so that the longer they follow Christ they will know more of the high priviledges allowed by him upon them for this cause saith he Henceforth I call you not servants but I have called you friends and so after his resurrection he goeth higher and calleth them brethren John 20.17 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial which they will not get at another time Therefore he reserveth this sweet stile till the time of their sad trial by reason of his departure And therefore it is given them before when he speaks of their sufferings Luke 12.4 4. Christs love to his people is not diminished by his bodily departure from them but rather he thereby takes occasion to let out more of it Therefore also doth he choose to call them friends now when he is to remove 5. In so farre as beleevers list themselves to be servants to Christ they must stoop to be ignorant of what he pleaseth not to reveal and must blesse him that they know their duty and should go about it not enquiring into the reasons of it for this is the lot of servants though disciples be advanced to get more when their Master pleaseth A servant knoweth not what his Lord doth 6. All the Fathers counsel and what is needful for us to know is faithfully revealed by Christ to his Apostles and by them to the Church for All things that I have heard of my Father I have made known unto you 7 As the Apostles were admitted into great friendship in being taught the minde of Christ so it is an evidence of Christs friendship to his people that they understand the counsel of God in his Word and that the secret of the Lord is with them to clear their Election unto them to make them know and esteem the mysteries of the Kingdome of God to make them discerne the secret of his favour and good-will notwithstanding their unworthinesse and many thick clouds to clear his purposes in his strange working in the world and to clear their way in dark steps and cases And all this by his Word made clear and lively to them by the Spirit for
him cometh by free gift without any deserving on their part and should be esteemed of as an excellent gift for I have given them the glory 4. What beleevers have in and from Christ doth advance them to a glorious estate and is their begun glory and salvation so that none but they have any true glory nor is any thing enjoyed by men truly glorious but the grace and other priviledges they enjoy in and from him for it is the glory which I have given them 5. It is not enough we know what we have in Christ and from him unlesse we also take up the end for which it is allowed and emprove it accordingly Therefore doth he subjoyne I have given them that glory that they may be one 6. All Christs communication of himself to beleevers doth tend to advance their union Their union among themselves in some sort of resemblance with that union betwixt the Father and him and their union with God through him for that end is in it self a part of that glory which he giveth them And all their participation of the fruits of that incommunicable glory which is in Christ and all that is communicate by Christ to them should sit them the more for union and make them grow in humility and mutual condescendence for that effect and not puffe them up for the glory which thou gavest me I have given them that they may be one even as we are one 7. Christ would have the excellency of union studied in the gloriousnesse thereof in his large communications for the advancement thereof and in the resemblance it hath with the union betwixt the Father and him Therefore doth he so point it out here to the conviction of all I have given them the glory even to be one and that they may be one even as we are one 8. Such as would promove the welfare of Gods people ought not only to wish or pray for it but must also be active in their station for promoving thereof for so much doth Christs practice teach who as he prayed for this union so he gave them the glory that they may be one 9. It may upon the one hand shame beleevers from division and dissention that hereby they do what they can to deprive themselves of that glory gifted by Christ to be one as the Father and he are and to make void the fruit of all his glorious communications And on the other hand it may assure them who long for union that Christ whose desire and allowance it is and who hath laid out so much for it and is daily interceding with the Father for that effect will in due time bring it about among his people Therefore both to shame his people from their contentions and neglect of union and to presse his suit before the Father how averse soever they be he useth this Argument The glory which thou gavest me I have given them that they may be one c. Verse 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me In this verse Christ yet insists to clear presse his suit for obtaining union of beleevers among themselves And for this end 1. He propounds the way of their union among themselves instancing one particular branch of that glory given them v. 22. for that end even union with himself and with the Father through him Which as it is a great dignity in it self so it tends to the perfecting of their union among themselves 2. He again amplifieth and presseth the suit from the final causes thereof where unto that end formerly mentioned v. 21. of the conviction of the world of his authority and Commission another also is added that hereby the world shall be convinced of the Fathers love to his followers according as he loved him Whence learn 1. Christ takes up an inhabitation in his people by his Spirit so that they become one with him for it is their allowance I in them 2. The Father dwells in Christ not only as he is one God with him but also as he is man in whom the fulnesse of the Godhead dwells bodily so highly is our nature dignified in his person for thou art in me saith he 3. Albeit there can be no union betwixt God and fallen man immediately yet through Christ this union is made up and Christ being in us and we united to him the Father also in him is in us and we in him for thus is our union here with God made up I in them and thou in me 4. It is by our union with Christ and with God through him that our union among our selves is perfected for by this mean they are made perfect in one 5. Whatever excellency the Lord conferre upon every particular beleever yet their perfection consists in their union among themselves and with Christ their Head and Store-house and with the Father in his fulnesse through him for no one member hath the perfection of the whole body but of a part only nor hath it that perfection separate from the body but in it and being united with it to supply its own proper function and the whole body thus united hath its perfection in and from Christ and the Father for so doth Christs conjoyning of all these teach us I in them and thou in me that they may he made perfect in one 6. It is never enough studied how necessary union is to convince the world of the excellency of Christ and his doctrine therefore it is again repeated as a forcible argument pressing this union that the world may know that thou hast sent me And as the Apostles union and consent in doctrine â—id contribute to this end so also doth the union of the people of God in every age in its own measure 7. It tends to the great encouragement of beleevers that Christ their Surety is beloved and accepted of the Father for thou hast loved me saith he 8. Every beleever also is really beloved of the Father so that whatever he do unto them there is still love in it and they keep a room in his affection for thou hast loved them saith he 9. The Fathers love to beleevers doth resemble his love to his Son Christ for though his love to his eternal and only Son be matchlesse and necessary not voluntary us his love to us is nor are we loved for our own sakes as he is nor is he capable of some effects of love we receive yet this love doth most resemble it of any and albeit considering him as Mediatour there is a great difference betwixt us who are beloved and him for whose sake we â—e beloved yet the resemblance doth also here hold And the Father loveth Christ and all his as one mystical body and loveth them eternally immutably and freely as he loved the Mediatour yea that same love that is leâ—â— out on Christ
for so much doth Christs practice teach us who speaking of the glory given him doth fall out in a commendation of that love whence it flowed for thou lovedst me 13. Christ the Mediator is beloved of the Father with an everlasting love evidenced in his exalting of him in glory that so sinners may expect to be accepted in him for saith he Thou lovedst me before the foundation of the world Ver. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 26. And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them In the close of this solemne prayer Christ having prayed that his people may be glorified with him doth in the mean time till they come to that blessed state recommend them to the participation of that love wherewith himselfe was loved and to his own inhabitation Which desire he grounds upon their condition opposite to the world and that they were separate from the worlds fashions For whereas the world doth not know God nor acknowledge him as they ought Yet it was not so with them However as is imported they knew not the Father fully yet he knew him and they knew Christ to be the Fathers Ambassadour And he had revealed the Father to them in some measure and would reveal him yet more that so they might partake of these mercies desired This desire is not so much propounded prayer-wise as by way of confident assurance that he should obtain from his righteous Father what he desired to them considering what they were and what he would make them Hereby yet further assuring us of his successe with the Father in the work of intercession It is also to be marked that however this sute have place for all beleevers when they are brought to that condition here mentioned Yet considering that here Christ speaks expressely of these to whom he had already revealed the Father v. 26. we are to conceive that in the first place he points at his Apostles already converted and that he would close his prayer with a word yet again more expressely in their behalfe for their encouragement Doct. 1. Christ hath so large an heart and so distinct an eye upon his people that at once without any distraction he can be taken up with his whole Church and yet not forget any particular member or society of his people And he hath such a care of every one as if he had no moe to care for but that one for here in praying for all beleevers he brings out a word more expressely for the Apostles to let them see how one thought and care doth not justle out another with him 2. In our prayers we ought to ground our selves well upon the knowledge of God in his attributes That as we may be ashamed to seek such things as beseem not such a God to give so we may be encouraged in what we are allowed to seek Therefore doth Christ give this title to God righteous Father it being a righteous and approven petition and God who is righteous engaged to Christ and to beleevers in him by his promise to grant it 3. Christ is a supplicant who according to the tenour of the paction betwixt the Father and him can face the bâ—r of righteousnesse and justice on our behalfe and be sure to come speed Therefore also doth he designe him righteous Father expecting that in righteousness he could not be refused 4. Albeit the compleat happiness of beleevers be laid up in heaven yet Christ allowes enough for their through-bearing till they come there As here we see in this large allowance till that sute v. 24. be granted 5. The love of God in Christ and the enjoyment of an interest and communion with him is sufficient for beleevers encouragement till they arrive at full fruition in heaven for that in particular is their allowance here 6. As Christ the Mediator is dearly beloved of the Father so he is a storehouse thereof and a conduit to conveigh that love to his people for so is his desire here that the love wherewith thou hast loved me may be in them See v. 23. 7. It is Christs allowance and desire that not only his people be beloved of the Father but that they have the faith and lively feeling thereof to refresh their hearts and drive away clouds and jealousies for it is his desire that his love may be in them and they possesse it and feele it and dwell in it and feed upon it 8. It is by being and abiding in Christ that beleevers come to partake and possesse the love of the Father and when they wander away from him it is no wonder if a cloud come over their good condition Therefore are these conjoyned That the love c. may be in them and I in them 9. Christ is so tender and liberal toward his people that he communicateth himselfe with all he giveth them His love so to say being given over again with his love and his heart communicated with all he bestoweth For this cause also are they conjoyned The love in them and I in them to shew that he giveth himself with that love which is laid up in him to be derived through him to them 10. As Christ knoweth to whom he prayeth so he knoweth well who and what they are for whom he prayeth and on whose behalfe the Father will hear him And he would have all his people who expect the benefit of his intercession to make sure their acquaintance with God and their separation from the evil manners of the world Therefore as he takes up a righteous Father in this sute so he recommends these he prayeth for as not like the world who have not known the Father to teach us That however he intercede for the Elect who know him not that they may know him Yet none but such as this change is wrought upon can make comfortable application of the benefit of his intercession 11. It is the great sin of the world and men unconverted that they do not know God whatever they pretend What they seem to know is but by hear-say they have no solid impression of it They do not know God in Christ practically and savingly and therefore all they know beside is nothing They do not affect and love God and true knowledge in Scripture language imports also affection and They do not practice what they know and so are but really ignorant For these causes and in these respects it is said The world hath not known thee 12. As Gods soveraignty doth shine in with-holding the knowledge of himselfe from whom he pleaseth Matth. 11.25 26. So also his righteousness is conspicuous in it For the world doth not love to know God and therefore justly are they filled with their own waies Psal 81.11 12. They will not be at pains to know him Psal 10.4