season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
he holds forth the excellency of Christ first as being above himself in dignity ver 15. Next as being above all beleevers in the point of fulnesse and sufficiency for the supply of lost sinners ver 16. Thirdly as being preferred to Moses the Minister of the Law ver 17. Fourthly as being preferred to all men in the point of knowing and revealing of God ver 18. In the first branch of this commendation Christ being now immediately gone from John after his Baptisme to be tempted in the Wildernesse and therefore he saith this was he speaking of one who had been with him but was now gone John doth repeat his former testimonies and apply them to this individuall person who had been with him Wherein he had declared and yet again doth declare that howsoever Christ did come after him in time of nativity and in time of manifestation and execution of his office Yea and after him for a time in place as coming to be baptized by him and as yet more obscure then he Yet he was truly before him in dignity of person and office as being the eternal God Doctrine 1. It is a commendable and sweet thing when Ministers prove faithful in their trust and mind the work about which they are sent for John was sent to bear witnesse of the light ver 7. and accordingly his practice is John bare witnesse of him 2. The testimony of faithful Ministers doth not evanish with the publication thereof nor dieth with themselves but continueth as a constant witnesse to all those to whom the knowledge thereof cometh And particularly it is so with the doctrine of extraordinary Messengers whose doctrine being recorded standeth as a constant witnesse for in the Original it is John beareth witnesse of him in the present time though John was long since dead 3. Faithful Ministers having to do with hearers at a great distance from God who are deaf and distracted with the noise of tumultuous lusts had need to be earnest and instant in their doctrine and should in plain termes not going about the bush with boldnesse and fearlessenesse and with fervency and not for the fashion only publish what they have in commission for in these respects John bare witnesse of him and cried Beside that John entring to his Ministry in a year of Jubilee as is supposed did thus become the trumpeter to proclaime the acceptable year of the Lord. 4. Christ needeth not visible manifestations of himself to invite such as know him from the Word to commend him and esteeme highly of him for John before Christ came unto him or he saw him had given ample testimonies concerning him This was be of whom I spake even all these testimonies before Christs Baptisme recorded by the other Evangelists 5. As faithful Ministers ought to be preparing people for Christs manifestations of himself So when he doth manifest himself a Minister is yet needful to expound these manifestations to be the thing promised that so they may not be mistaken nor stumbled at Therefore John having spoken of Christ before he manifested himself finds it needful to apply that doctrine to that person that they might not stumble at his low condition This was he of whom I spake And we are ready to fall in the like mistake of his promised comforts and outgoings when they come 6. Christs real excellency and worth is such that commenders of him according to his word will never have cause to change their note but when he manifests himself they will see all true that was said of him and when again he obscureth himself there is no cause to change our thoughts for here when Christ comes to John he points him out as making good all he had said and when now he is gone to the Wildernesse to be hungry and to be tempted of the Devil John saith the same things of him This was be of whom I spake c. 7. Aâ— Christ is still above and preferred before the choisest of Ministers however he abased himself in the dayes of his flesh and subjected himself to fulfil all righteousnesse So it is the duty and will be the practise of faithful Ministers and honest Christians to abase themselves that Christ may be exalted and to guard against any respect that may encroach upon his honour for thus did John preach of him first and last he that cometh after me is preferred before me 8. The dignity and eternity of Christs person as God sets him up above all creatures how excellent soever for albeit as man he was for a time made a little lower then the Angels yet by vertue of the personal union he is even as man made head of Angels And as God there is no comparison betwixt him and the creatures So much doth Johns reason teach us he is preferred before me for he was before me Ver. 16. And of his fulness have all we received and grace for grace In the next branch of this commendation John preferreth Christ to all beleevers as being he in whom all fulnesse dwelleth and from whose fulnesse all graces and gifts that ever any had or hath do flow in all the steps and degrees thereof Doctrine 1. All men and even the choisest of Christs servants are by nature and of themselves empty of any thing that is good for so much is implied in that we must receive of his fulnesse 2. All fulnesse of grace and goodnesse for supply of beleevers wants is treasured up in Christ He hath an increated fulnesse as God and as man a created fulnesse A fulnesse of dignities and prerogagatives a fulnesse of divine perfections gifts and graces answerable to these dignities the fulnesse of the Godhead dwelleth in him bodily and the Spirit without measure is poured out upon him for this is also supposed that he hath this fulnesse 3. The fulnesse that is in Christ is for the supply of all beleevers wants as their treasure and store-house These who come to him he needs them not to receive from them but to give unto them he needs not their fulnesse but their emptinesse that his fulnesse may overflow to the supply thereof And this may invite sinners to come to him as they need for of his fulnesse we receive 4. God hath in great mercy so ordered the way of his peoples salvation as not to entrust their own stock of grace into their own hands as he did to Adam before the fall but to put them and their allowance in Christs hand that he might keep it for them who can contain infinitely more then they could receive and they may come and draw it daily out of him as they need for so is it ordered here that he hath the fulnesse and we receive of his fulnesse 5. There is no man of any rank quality or degree that hath any gift or grace but he hath it of Christ The most eminent ought to look humbly on what he hath as Christs gift and the meanest ought to adore and
other Messengers who are but instruments and messengers publishing the doctrine which they receive and the benefits held out therein whereas Christ is the Author and procurer as wel as the publisher of the spiritual benefits of the Gospel for the Law was given by Moses as a Messenger receiving the same from God to deliver it to the people but grace and truth came or was made or brought to passe by Jesus Christ Ver. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him In the last branch of this commendation Christ is preferred to all men in the point of seeing and knowing of God and in particular to Moses of whom it is said that he saw God and God talked face to face with him Deut. 34.10 Numb 12.8 It is here declared that God is invisible and incomprehensible by any save by his Sonne Jesus Christ who being one in essence with the Father and upon all his councels doth perfectly know him and doth reveale unto mankind all that they know of him Doctrine 1. God as being a Spirit is invisible to the bodily eyes of any though some rayes of his glorious Majesty have at some times been seen nor can any creature take up the infinitely glorious essence of God with the eyes of their minde but very Angels cover their faces before him Nor is there any knowledge of God at all attainable by men of themselves and what they see and know by revelation is but as nothing in comparison of what Christ hath All this is imported in that No man hath seene God at any time to wit with bodily eyes or fully as Christ doth or without him 2. Albeit God be invisible and incomprehensible by any of themselves yet there is a declaration and manifestation of him to sinful man and a knowledge and sight of him attainable in so farre as is necessary to salvation for so are we taught here that God is declared 3. As Christ perfectly seeth and knoweth and comprehendeth the Father so the declaration and manifestation of God to man and especially that which is saving and sanctifying is by Christ who from the beginning of the world was the onely revealer of God to the Church And especially at his incarnation he hath revealed the Father in himself and the knowledge of him and his will unto salvation by his doctrine for the Sonne he hath declared him 4. Albeit God have many sons by creation as Angels Job 1.6 and Adam Luke 3.38 and by adoption yet he hath onely one natural Son begotten of his substance by eternal and incomprehensible generation who as he perfectly comprehendeth the Father so he cannot but infallibly declare him being the expresse image of his person for Christ is the onely begotten Sonne and this is one ground of his declaring the Father 5. Christ is one in essence with the Father coexisting with him from eternity and is one with him in regard of familiarity and delight and was and is upon all the Fathers counsels And this doth yet further assure the Church of the certainty of what he declareth of God and doth set out their happinesse who have him for their friend and surety who is so intimate with the Fathar for this is another ground of his declaring the Father that he is in the bosome of the Father which imports onenesse intimacy and delight that he hath a neere sight and intimate acquaintance with the Father See Prov. 8.30 Ver. 19. And this is the record of John when the Jewes sent Priests and Levites from Jerusalem to aske him Who art thou 20. And he confessed and denied not but confessed I am not the Christ 21. And they asked him What then Art thou Elias and he said I am not Art thou that Prophet And he answered No. Johns second testimony after the Baptisme of Christ was given upon occasion of Commissioners sent unto him from the Councel at Jerusalem and expressed in way of conference betwixt them and him Wherein being posed concerning his person and authority he declares negatively that he was neither the Messiah nor Elijah in proper person nor that great Prophet they expected ver 19 20 21. Next being further posed he declareth positively that he was Christs forerunner of whom Isaiah had fore-prophesied ver 22 23. Thirdly being further interrogate concerning his office and administration of Baptisme he cleareth them in that ver 24 25 26 27 Lastly the Apostle John subjoyneth the circumstance of place where this testimony was given ver 28. From these verses wherein he declareth what he was not Learn 1. Church Judicatories for managing of Christs matters and for trial of new doctrines and opinions are an approven Ordinance of God And such as are entrusted with that power ought to go very gravely and tenderly to work when providence puts them upon the trial of any such emergent for these in Jerusalem from whom these Commissioners came were their great Councel appointed of old by God for these matters And their carriage in not condemning John untried and unheard and their using of him respectively in sending grave men for descent office land of their most eminent sect also as appears ver 24. to him are rules of prudence in such procedure worthy of imitation 2. In a corrupt and declining time of the Church ordinarily the teachers are furthest out of course and are not with the first to enquire after Christ but behind many for notwithstanding all Johns doctrine before Christs Baptisme yet it is after that ere the Councel of Jerusalem enquire after him or it and but to little purpose then either as the sequel sheweth 3. Whatever be the purposes of corrupt men in enquiring after or debating about truth yet God can make use thereof to bring out more of his truth and give occasion to his servants to publish it yet more for though these came rather to quarrel and jangle then to be edified yet it drew out a record of John which is of use to the Church in all ages 4. It is not onely requisite that new doctrines be tried and examined but the authority of men who publish the same not upon an ordinary call nor in an ordinary way is subject to trial also and that in the first place for their first question which John holds himself bound to answer is who art thou intimating that if he were not an authorized person he was bound to cease 5. It is the duty of truly godly men to walke respectively toward Church Judicatories appointed of God even when such as bear sway in them are corrupt nor ought they deny a testimony to the truth when they are called to it and so long as there is any hope or appearance of doing good by it for John though he was an extraordinary man yet is content to give an account to the Commissioners of that corrupt Councel seeing they sate in Moses chair and by this means
to get spiritual advantage thereby also for when the banqueters got wine by this miracle the disciples got more faith also Verse 12. After this he went down into Capernaum he and his mother and his brethren and his disciples and they continued there not many dayes Here in the second part of the chapter we have Christs departure from Cana to Capernaum with his company in going thither and his short abode there occasioned as appeareth from v. 13. by the near approach of the Passeover It is not needful to enquire what his errand was there and upon what occasion his mother and brethren went with him whether because Joseph was now dead and so he took care of his mother or because they would convey him on his way or because his brethren were to go up to Jerusalem with him only this voyage was before that Matth. 4.13 when he came to dwell in Capernaum for then John was cast in prison Matth. 4 12. but now he was not as appeareth from John 3.24 Doct. 1. Christ was content to submit himself to the wanting of a certain abode and setled dwelling in the world that he might sanctifie our pilgrimage and tossed condition to us and to invite his followers willingly to be removed or tossed from place to place as he hath service for them so much are we taught by this his removal 2. Christ hath errands in eminent places as well as obscure and will not despise eminent persons or places for their eminencie more then the base for their basenesse and he can make the work of his Kingdome in a land advance from obscure beginnings and places to be more eminent and conspicuous So much may we gather from Christs going out of obscure Cana to Capernaum a chief City in Galilee 3. As it is wisdome in Christs own to go still in his company so others also may be with him so long as his way and theirs lieth together â—or when he is working gloriously and his Gospel hath credit for after this miracle we finde not only his mother and disciples but his brethren or kinsfolk with him who yet believed not in him John 7.5 4. Christ may stay longer or shorter while and do little or much in a place as he pleaseth And particularly he stayeth or removeth according as may contribute to advance the great work of his glory and of sinners salvation for he continued there not many dayes as having more to do at this time in Jerusalem Verse 13. And the Jewes Passeover was at hand and Jesus went up to Hierusalem 14. And found in the Temple those that sold oxen and sheep and doves and the changers of money sitting 15. And when he had made a scourge of small cords he drove them all out of the Temple and the sheep and the oxen and poured out the changers money and overthrew the Tables 16. And said unto them that sold doves Take these things hence make not my Fathers house an house of merchandise Followeth Christs going up to Jerusalem at the Passeover and which is the first branch of this part of the chap. his purging of the Temple wherein he fulfilled that prophecie Mal. 3.1 2 3. in the beginning of the solemn execution of his office and declared his glory as much as in the former or any miracle having not a lifelesse creature in its obediential subjection to work upon but Satan acting in malicious men to oppose him The pretext of this abuse which he reformes was taken partly from the Law Deut. 14.23 24 25 26. requiting that those who dwelt far off should bring money and buy their sacrifices at Jerusalem partly from the condition and other ordinances of the Jewes as of old the males from twenty years old and upward did pay half a shekel to the Lord according to the Law Exod. 30.12 13 14 15. So we finde that practice continued 2 King 12.4 2 Chron 24 9. beside other voluntary oblations of all sorts of persons which are frequently mentioned in the Old Testament all which did occasion the necessity of changing greater coine into lesser as the word in the Original signifieth Others of them living in divers countreys needed to have their strange coin changed into curâ—ant mony to buy sacrifices Now the covetousnesse of the Rulers brought these things into the outer Court of the Temple under a pretext of having them near at hand to the people and that the cattel that were there had been already overseen by the Priests to be perfect if not also that they were more acceptable which were bought there These corruptions Christ reformeth partly by terrour and force driving the men and their cattel out with a scourge made belike of the cords wherewith they led and tied the cattel and overthrowing the Tables with the money and partly by his word commanding some to take away their commodities and forbidding all to prophane the Temple with their merchandise What is here said concerning the Temple is not to be applied to places set apart for publick worship under the Gospel for however it be a fault to apply such places to common and prophane uses especially to the impeding of publick worship except in the case of necessity yet they are not typically holy as the Temple was but to the Church of Christ Doct. 1 The observation of Easter and such like dayes is a Jewish rite proper to them and not belonging to the Christian Church for John who wrote last knew it for no other then the Jewes Passeover or a feast of theirs 2. Christ our Lord went up to Jerusalem at the Passeover in obedience to the Ceremonial Law yet in force Exod. 34 23. and that he might take occasion in the concourse from all places in this publike time to publish his office and doctrine By the first to teach us condescendence and reverence to all the Ordinances of God and by the second that we should neglect no occasion of promoving the honour of God in our stations 3. Great abuses may creep into the visible Church and corruption may get far in for so was it here He found in the Temple those that sold oxen and sheep c. This one was the fruit of many more 4. The covetousness of Church-men is the great breeder and entertainer of abuses and corruptions in the House of God whatever be the pretences they are cloaked with for this was the rise of the abuses here 5. There is no hope of reforming abuses in the Church till Christ come and take order with them and when such as should see to it will not Christ will finde a way for it though he will not approve of mens following any unlawful course or to which they have not a calling to promove this for here Christ cometh to purge and when the Civil Magistrate was Heathen and cared not for Religion and the ordinary Church rulers had an hand in the transgression yet Christ doth it by his absolute Authority as Lord of the house
for any fault he is willing to offer himself the onely remedy to cure it For so doth he deale with Nicodemus his ignorance 2. It is alike impossible for men by their own parts and natural endowments to take up and comprehend spiritual mysteries as to climb up to heaven and enter upon Gods Councel Therefore is it called an ascending up to heaven 3. In so far as sinners come to a true and saving knowledge of heavenly mysteries they are in a sort transported up to heaven from off the earth as knowing the counsels of God and being ravished with what they know therefore also is it called an ascending to heaven If Capernaum were exalted to heaven Matth. 11.23 because of the offer of these things what are they who in some measure comprehend and embrace them 4. It is proper to Christ the Mediatour only in some sense to ascend to heaven and comprehend spiritual mysteries both for the measure and degree of knowledge in these things which as God is infinite and as man is large as the humane nature is capable of and for the kinde and manner of knowledge which as God is of himselfe and as man by vertue of the personal union whereas all others have any knowledge they have it from him for no man hath ascended up to heaven or comprehended these things fully or of themselves but he that came down from heaven 5. The Son of God in the bosome of the Father was pleased to condescend so far as to manifest himself unto the world in our nature that so he might in our nature understand heavenly mysteries and communicate the knowledge thereof to his people therefore it is marked as the ground of his ascending to heaven or comprehending of these things for his peoples use that he came down from heaven the Son of man hereby shewing that his abasing of himself did exalt him as Mediatour God-man to that dignity to be the store-house of wisdome and knowledge to his people and that his love in stooping so low to bring and communicate knowledge to us is remarkable In all which we are not to understand that Christ as God did change place by his Incarnation but only did stoop and demit himself to assume the humane nature in a personal union 6. Christ by his Incarnation and becoming man did not cease to be God but continueth still the same filling heaven and earth for he that descended down from heaven is in heaven and so is upon the counsel of God still to teach us infalliblie 7. The Son of God hath assumed the humane nature into so strict a personal union that what is proper to either nature is ascribed unto the person under whatsoever name for saith he the Son of man which is in heaven which is not to be understood as if either his humane nature came from heaven for he is speaking of what still is there or that his humane nature were in every place but that the same person who is the Son of man according to our nature is in heaven according to his divine nature and yet but one person still And hereby Christ sheweth his love to our nature that under that name he ascribeth what is proper to his Godhead to himself Ver. 14. And as Moses lifted up the Serpent in the wildernesse Even so must the Sonne of man be lifted up 15. That whosoever beleeveth in him should not perish but have eternal life Christ here pointeth out himself as the Saviour of sinners having sufficient vertue to cure the sinfulnesse and misery of such as flee to him by faith and to keep them from perishing and save them This he doth under the type of the brazen Serpent lifted up in the wildernesse at Gods command for curing of the Israelites bittten with the fiery Serpents Num. 21 6 7 8 9. Christ by subjoyning this to the doctrine of regeneration doth partly teach Nicodemus the way of a taining regeneration which is by the Spirits applying of the merit and vertue of Christs death in the first act thereof and by the regenerate mans applying the same by faith for carrying on that work to cure themselves perfectly and partly he teacheth him that regeneate men are not to rest on any thing in them but must be led out of themselves to Christ for attaining salvation Doctrine 1 Truly regenerate men and such as are minding that work in earnest will see great cause and need to make much use of Christ for so much doth this doctrine and the dependance thereof teach 2. Christ and the use to be made of him was pointed out to beleevers under the Old Testament by types and figures which as it should sweeten unto us the reading of these things so it should point out our mercie that we have not such dark and long prospects through which only they could look to him but we may see him more clearly for Christ sheweth here that he was typified by the lifted up Serpent 3. It is our duty to dip in the application of this and the like types till we finde the agreement that is betwixt the truth and the type for so doth Christ cast us a copy in the explication of this type wherein we may see first They agree in the original occasion As Israels deadly misery occasioned the setting up of the Serpent so the occasion of Christs sending into the world was mans sinne and misery man being so bitten with that old Serpent that the venome is gone through him all and he become liable to intolerable pain if his conscience were not lulled asleep Secondly they agree in the impulsive cause That as the Serpent was a remedy of Gods own prescribing out of his great mercie so is this remedy for lost sinners Thirdly they agree in their present condition when they were mad use of for as the Serpent was like that which bit them so was Christ true man the second Adam answering to him by whom sinne came into the world as this Serpent was without venome so was he without sin as the Serpent was made of brasse and not of gold so appeared he not in glorious state nor majesty and as the Serpent was a very unlikely mean in it self so they needed clear eyes who would see salvation coming by a suffering Lord by a worme and not a man Fourthly they agree in the use to be made of them and in the fruits that follow thereupon And so 1. As the Serpent was lifted up on a pole at Gods command that the offer of this remedy might be made conspicuous unto all Israel so Christ in regard of Gods decree and sentence against sin and in regard of predictions concerning him must be lifted up on the crosse and be broken there that this ointment might be let out for our cure and he is made conspicuous to the Church on the pole of the Gospel that faith may get footing on the offer made of him 2. As the way of cure by the Serpent was
adorning rather then saving for of these the text is speaking and men have the lesse cause to quarrel for a lesse measure of these if they have the truth of saving graces necessary unto life 3. There can be no envying of any who excell us in these without reflecting on God who hath so dispensed his own gifts for it is from heaven that the difference is 4. As no man can lawfully usurp any calling which he hath not from God as they would have had John above Christ so it will be to no purpose to aspire higher in calling or gifts then God hath set men nor will it prosper No man can receive or take to himself but what is given from heaven he can neither lawfully usurp a calling nor think to be blessed in it if he usurp it nor can he prosper in stretching himself beyond his gifts and abilities or in hunting after eminencie and reputation by them Verse 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him He remits them to his former doctrine chap. 1.20 and attests their own consciences if he had not clearly told them that he was not the Messias but his forerunner And this is the first and a great difference betwixt Christ and him Whence learn 1. Faithful Ministers and especially such as have eminent gifts ought so to carry themselves in doctrine and practice as to give no occasion to people to esteeme more of them then is meet or to have emulation and envie for so had John put marches betwixt Christ and himself 2. Let Ministers walk never so circumspectly and wisely yet people are ready to debord and run on such extremities for so had Johns disciples done though clearly warned 3. Negligent hearing or forgetting of doctrine preached is the ground of much mischief which might be prevented for they miscarried through not heeding what John had said as judging that he had spoken but modestly of himself or they could not think of a greater considering his gifts or they had forgotten this in their fit 4. However people may miscarry with fleshly emulation yet the testimony of Ministers sincerity in walking circumspectly and labouring to prevent such exorbitancies will give ground of peace and comfort for saith he Ye your selves beare me witnesse that I said I am not the Christ 5. Christ is so far above all Ministers that it becometh them to put marches betwixt him and themselves And he is so great a King and there is so much need of preparation to receive and entertaine him that it is the highest honour of Ministers to be Ushers to prepare his way and it is their duty to prepare the way for him by stirring up people to receive him and not to stop the way by obscuring of him or keeping people hanging on them for this was Johns office and high honour I am not th Christ but am sent before him Verse 29. He that hath the bride is the bridegroome but the friend of the bridegroome which standeth and heareth him rejoyceth greatly because of the bridegroomes voice This my joy therefore is fulfilled John proceedeth to a second difference betwixt Christ and himself Namely that Christ is the Bridegroome to whom the Church is to be married and it is a great enough honour to him or any Minister to be employed betwixt him and his people to invite them to him and to see Christ enjoy his own peoples affection and them brought to enjoy fellowship with him by their Ministry And this made him instead of envying to rejoyce at the successe Christ the Bridegroome had This difference and employment though it was peculiar to John in some respect yet may take in all faithfull Ministers Doctrine 1. The relation betwixt Christ and his people is a relation of marriage wherein the supreme and all-sufficient Lord condescendeth to take lost sinners to himself in a sure bond not to be broken for every fault doth make them one with himself deigneth them with communication of estates he taking part in their wants and sharing with them in his fulnesse and alloweth them dignities and entertainment sutable to their state and relation And on the other hand his people are bound to embrace this offer to acquiesce in him to be subject unto him and give him alone their heart and affections not prostituting themselves to any other nor ought any other to usurp an headship over them nor urge for that respect and roome that is due to him alone for the relation is expressed under these tearmes of bride and bridegroome who hath the bride and enjoyeth her 2. The relation betwixt Christ and his people is expressed as espousals and under the name of Bride and Bridegroome rather then under the notion of a compleat marriage Not onely because it is begun here and to be consummate in heaven but because however Christs affection respects rather his peoples profit then their humours yet it is still fresh and tender toward them as of persons new married or in termes of it 3. Albeit Ministers do not usurp Christs place yet their office being faithful in their duty affordeth them abundant honour under the name of the friends of the Bridegroome an office which was usual in those times in the solemnities of marriage Wherein are held forth 1. It is their great honour to be accounted and be friends to Christ 2. It is also their honour to be friends especially to further the marriage and that Christ will be honoured by their attendance and commending and appearing for him and by their inviting the Bride to embrace him and being instrumental to bring them together such were the friends of the Bridegroom his most especial and intimate friends 3. It is also their duty to do him honor by waiting on him as servants to receive his directions get commissions to deliver from him it is their dignity to stand in so near a relation though of servants for so is imported in that he standeth as servant and friend near the Bridegroome Such service of him is great honour 4. It is also their dignity to bring the Bride to hear the Bridegroome and it will be matter of their great joy to see the Church brought to acquaintance with Christ by their Ministry for he standeth and heareth him and rejoyceth greatly because of the bridegroomes voice as the friend of the Bridegroome standing in the Brides chamber and seeing the parties brought together by his means and himself admitted to be a witnesse of the fruit of his pains This dignity faithful Ministers may attaine in their own measure though John had it in a peculiar way even in that which his disciples quarrelled to wit his seeing so many of his followers imbrace the Messiah in person whom he had pointed out unto them Doctrine 4. Faithful Ministers blessed of God and denying themselves have more compleat matter of joy in the Churches thriving though with their own abasement then
the flesh though indeed they be subject to errour Nor yet that their calling and authority to preach it is from the earth or men for in both these respects Johns Baptisme and Ministry was from heaven But 1. In respect of mens natural condition they favour and can speak onely of things of the earth and what they can do beside that is by gift 2. Those who are enabled and endowed with authority to speak the things of God Yea suppose they be regenerate also yet their renovation and gifts are so imperfect that their way of preaching favoureth of their original and putteth them farre beneath Christ and therefore the best have need of touched lips dayly Isa 6.5 6 7. 3. Their authority in preaching is from Christ and as farre inferiour to his as the earth or the footstool from off which as the word signifieth they speak is to heaven or the throne from which he speaketh and thus the comparison seemeth to be instituted Heb. 12.25 Doctrine 10. It is our part to dwell much on the thoughts of the excellencie and sovereignty of Christ and to see it shining in every step of his dispensations toward us Therefore it is repeated he that cometh from heaven is above all partly to inculcate this point and partly to point him out as excellent in doctrine above man who speaketh of the earth which is further insisted on in the next verse For albeit he stooped to our weaknesse in speaking heavenly things under earthly similitudes verse 12. yet his way and authority even in that was altogether heavenly John 7.46 Verse 32. And what he hath seene and heard that he testifieth and no man receiveth his testimony A fifth difference betwixt Christ and all men is taken from his knowledge and the manner of it All men of themselves do but speak and favour of the earth verse 31. and what they have above this is of free gift but Christ in this also is above all having the knowledge of that doctrine which he delivereth by seeing and hearing that is by a clear full certain and immediate comprehension of it as being in the bosome of the Father and upon all his counsel whereof mens being eye and eare witnesses of what they speak is but a shadow And yet for all this John regrateth that so few embrace his doctrine of which see verse 11. Whence learn 1. It is Christs prerogative to have the knowledge of divine truths of himself from the Father and to have all others who know any thing beholden to his bounty and illumination for his doctrine is what he hath seene and heard in a way peculiar to him 2. It sets out the bounty of Christ that he doth not keep up this knowledge but discovereth it that so sinners may have a sure guide and teacher and the solemne testimony of an eye and eare witnesse on which they may lean for what he hath seene and heard that he testifieth It is called a testifying both in respect of the certainty of the matter and in respect of Christs earnest perswading of men to embrace it as testifying seemeth to import Acts 18.5 3. Christs gracious condescendence in revealing the counsel of God concerning mans salvation gets but ill entertainment in the world the most part of men either not hearkning to him or not embracing his offer with respect affection or faith for no man that is very few or none in comparison of them who do otherwise though some there are verse 33. receiveth his testimony Let them hear it as they will yet they do not receive nor embrace it as becometh and therefore also it is called a testimony as witnessing against them that they receive not so certain a truth 4. It ought and will be matter of regrate to all the friends and servants of Christ that his doctrine is so ill received in the world for whereas Johns disciples complained verse 26. that all men came to Christ he seeth rather cause to complaine that no man receiveth his testimony Ver. 33. He that hath received his testimony hath set to his seale that God is true The receiving of the doctrine of the Gospel being the great businesse as to promoving of the salvation of sinners therefore John insisteth on it and aggreageth the sinne of unbeleevers from the great dignity which is put upon beleevers in that they are honoured by their faith solemnly to ratifie and beare witnesse unto the truth of God Whence learn 1. How many soever do reject Christ and his doctrine yet he will still prevaile with some for it is here imported that there are who receive his testimony 2. Whosoever do receive Christ and his doctrine will finde that they have to do with a true God who cannot lie nor will disappoint them for so is imported that God is true and will prove so to such 3. Faith embracing the doctrine of Christ doth also glorifie God by subscribing to the truth of his Word and doth so far as beleevers can ratifie the truth of the Word that others may embrace it and so the beleever is also honoured of God in that his testimony is taken in so great a matter for he that hath received his testimony hath set to his seale that God is true See Rom 4.20 Whereas on the contrary unbeleevers beside their own prejudice thereby do speak blasphemy against God 1 John 5.10 Verse 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him That receivers of Christs doctrine do seale the veracity of God is confirmed from this reason that he is the sent Angel of the Covenant and therefore speaketh the minde and truth of God This is again confirmed from another ground that Christ hath the Spirit without measure as for other ends of which in the next verse so also to reveale the Father and his minde infallibly and this also sets forth his excellencie above all others Whence learn 1. It is beleevers duty to study much and be perswaded that what is revealed in the Word is the minde of God and that it is his truth which is sealed by beleeving for so much doth this confirmation of the former assertion teach that they seale that God is true because what Christ propoundeth to be beleeved is his Word 2. As they who are sent of God ought to speak onely what they have in Commission so sending by God and speaking of Gods minde for inviting sinners to beleeve must go together for they are conjoyned even in Christ See Heb. 5.4 5. 3. Christ is a messenger sent of the Father in a way peculiar to himself not onely in his coming to the earth but in the exercise of a publick calling thereupon being the great Angel and Mediator of the Covenant and the chief Prophet of his Church for it is he whom God hath sent in a singular way 4. As Christs sending so also his speaking of the minde of God is in a way peculiar
thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the Sabbath Followeth the miracle it self wrought by Christs power and at his command making the sick man arise and carry his own bed and walk To this is added a more particular description of the time of this miracle that it was on the Sabbath which occasioned the following controversie and debate Doctrine 1. Such is Christs goodnesse and pity towards his afflicted people as to prevent their hopes and prayers with doing great things for them in their need for Christ cureth the man who neither asked it from Christ nor dreamed he would do it See Eph. 3.20 2. All Christs dealing with his own in distresse endeth in healing of them at last how little soever it seeme to promise for so doth his conference with this man 3. Christ is not tied to means ordinary or extraordinary but can work without both when he pleaseth and by his word of command can do greatest things and cure most desperate diseases and not onely command but work that which he commands and by his word conveigh vertue and efficacie and give strength to obey for he doth not take the man to the pool but by his word cureth him 4. Albeit in trouble all means and probabilitie should saile us yet their case is never desperate who have Christ to go unto So much also doth this instance teach us Yea singular afflictions and disappointments under them may end in a more eminent and singular way of deliverance as this man found And long delay in waiting on in the use of means may be made up with a speedy compleating of the delivery when Christ begins for in an instant the man is made whole 5. Christs miracles and wonderful works upon and for the afflicted are so reall and through as will make them speak for themselves and they should be observed by all for this command rise take up thy bed and walk which he obeyed importeth that this cure was a through cure and that he would have the man satisfied about it and all to remark it 6. As Christ doth his great works that his glory may be manifested and not buried so a work appointed by him for setting forth of his glory may and should be set about and that without any violation of the Sabbath Therefore he not onely commands him take up thy bed and walk that the miracle might be published but alloweth it to be done on the Sabbath not onely because he was Lord of the Sabbath and so might dispence with the observation of it but because this was no servile work enjoyned for a worldly end and commodity but a mean appointed by himself for setting out his glory and so was subservient to the great end of the Sabbath 7. Such things within the compasse of our calling as tend to the setting forth of Christs glory are to be set about with a single eye and heart albeit we knew others should stumble and carp for so did Christ in his station he stood not on the Jewes stumbling in commending this to be done on the Sabbath as minding hereby to hold out his own glory in the miracle and in the following dispute Verse 10. The Jewes therefore said unto him that was cured It is the Sabbath It is not lawful for thee to carry thy bed 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Thâ—n asked they him What man is that which said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveyed himself away a multitude being in that place Followeth the second part of the Chapter wherein is recorded the Jewes opposition to the man before they knew the Author of the miracle verse 10 11 12 13. and their malice against Christ when he is known to be the Author of it verse 14 15 16. In these verses they challenging the man for breach of Sabbath verse 10. he defends himself by the warrand he had gotten from Christ verse 11. And when they desire to know the Author of that warrand verse 12. he is not able to resolve them for Christ had withdrawen himself in the preasse immediately after the miracle was wrought verse 13. Whence learn 1. When Christ is doing greatest works there will still be some who get no good of them but will rather suck poison and gall out of them for this glorious work meets with opposition and persecution 2. It is the duty of all the members of the visible Church in their stations and especially of Magistrates and Ministers to see to the observation of the Sabbath day even by others as well as by themselves for these Jewes who seeme to have beene of the Pharisees and Rulers their quarrelling a breach of Sabbath was a commendable duty in it self if the charge had beene true See Exod. 20.10 Nehem. 13.15 3. Hypocritical and superstitious persons may pretend to much zeale for Gods glory when they are but naught for say they it is the Sabbath-day it is not lawful for thee to carry thy bed as pretending to be zealous for the Law Jer. 17.21 22. when yet they were but a naughty crew Yea albeit it may be alleadged that at first they knew not what was wrought on the man and so might the excused in part yet it is not to be justified that they condemne so rashly before they examine the matter As it is usual that hypocritical zeal is still rash and censorious 4. Divine warrand is sufficient to guard the conscience against any challenges of sin and may justifie that which otherwise were condemnable for such is the mans Apolgy he that made me whole the same said to me take up thy bed and walke And albeit he knew not Christ particularly verse 13. yet he saw so much of his glory in that miracle such power in his word and such vertue flowing from him as warranted him to look on Christ as having sufficient authority to command him and warrand his obedience seeing Joshua only an extraordinary man was warranted to command all Israel to march about Jericho if not also to take it on the Sabbath day 5. Where Christ bestoweth a favour or sendeth relief to the troubled in mercie it will leave a stamp of subjection to his command behind it and incline the receiver to obedience for so is imported in this mans Apology he that made me whole said to me take up thy bed and how can I decline a command coming from such a one 6. Albeit occasion be offered to obdured men to see Christs glory in his working yet they care not for the knowledge of it but will rather sleight it and study to beare him and it both down So much doth their second question verse 12. teach Albeit the man had told them of the cure yet they heed not that but
and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
hath all judgement from the Father 3. Christ as God hath the government of the world communicated to him from the Father he hath power of life and death of absolution and condemnation and the administration of all things in his hand So that we are to look on nothing in the world as done by the Father alone or separate from the Sonne but that all is done by him who is also the Churches Head for so much are we taught in that the Father judgeth no man but hath committed or given all judgement to the Sonne as is before explained Which giving on the Fathers part and receiving by Christ is not out of his indigencie or to supply his defects which is an imperfection Acts 20 35. but it is given and received by communication and participation of the same essence Verse 23. That all men should honour the Sonne even as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him The end of this communication with the Sonne and a third proof of his equality with the Father is Châ—ists participation in divine honour with the Father which whosoever deny to him they deny it also to the Father Whence learn 1. There is an honour due to God onely and not to be given to any other consisting in the admiring and publishing of his infinite excellencie and perfection in subjecting our selves to him with absolute submission and in offering up religious worship and homage to him Therefore doth Christ prove his equality with the Father by partaking of the same honour with him 2. Gods glory and the manifesting thereof is his supreme end in all his works in the world which we should set before us in all our wayes and submit in every dispensation whereby he is glorified for he judgeth and committeth judgement to the Sonne That all men should honour the Sonne c. See Prov. 16.4 John 12.28 3. The glory of the excellencie of wisdome sovereignty alsufficiencie power and every other attribute is due to God from men in his administration of the world And men ought rather to study matter of his praise then of complaining and quarrelling therein for it is the very end of his administration of all by his Sonne that all men should honour the Sonne c. 4. Christ is equal with the Father in participating of divine honour As he hath the same throne and power of administration with him so no lesse glory is due to him then is due to the Father for all men should honour the Sonne even as they honour the Father See John 17.5 He is to have the same glory of beleeving in him John 14.1 of love fear invocation bowing of the knee c. with the Father 5. As no man hath or enjoyeth or acknowledgeth the Father but he who acknowledgeth the Sonne and the Father in and through him 1 John 2.23 So however men do pretend to acknowledge one true God yet they cannot withdraw honour from the Sonne but they deny it to the Father who will not be honoured but in and through the honouring of the Sonne for he that honoureth not the Sonne honoureth not the Father 6. Christ as he is true God equal with the Father so he sustaines the relation also of being the Fathers Ambassadour sent into the world for the redemption of lost man by the exercise of his Mediatory office for so is imported here that the Father hath sent him And this he takes delight to speak of in the midst of his divine glory that the Jewes might not stumble at that condescendence wherein he delighted so much 7. Christs condescendence to come into the world as Mediator of sinners diminesheth nothing of his divine glory but in the same person he remains true God to be equally honoured with the Father for though he be sent yet he is to be honoured even as the Father He is an Ambassadour whose honour ceaseth by the presence of the King but remaineth equal with the Father though in respect of that voluntary dispensation as God-man he is inferiour 8. As the Father is honoured in and through the honour given to the Sonne as God equal with him So also is he honoured in his authority by mens acknowledging of Christ as sent of him into the world And whoever despise Christ they offer injury unto God in both these respects so much also may we gather in that he that honoureth not the Sonne honoureth not the Father which hath sent him Verse 24. Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life The fourth instance of Christs Godhead and equality with the Father is held out in several particulars relating to mans salvation Namely that the Doctrine of the Gospel is his Word that it requireth absolute faith and closing with God through him and that he gives perseverance and eternal life to such as beleeve in the Father through him according to the Word Whence learn 1. It is the great and undeniable evidence of mens giving due honour unto Jesus Christ the Sonne of God when his Word is acknowledged and received as becometh and when by making use thereof we do promove our own eternal happinesse So much may be gathered from the dependance from this verse on the former he is then honoured when his Word is heard For in this work the glory of his God-head shineth brightly and his love to his people is such as to account himself especially honoured in that which promoveth their happinesse 2. Christ would have men very serious in the matter of esteeming his Word and of their own salvation and would have them taking him up as very serious about it and very real in what he saith concerning their well-being Therefore doth he begin with an asseveration Verily verily I say unto you to shew that the way of sinners salvation was no small matter in his minde and that he was worthy to be credited concerning it and to invite them to seriousnesse 3. The Doctrine of the Scripture is Christs voice who as God equal with the Father is the prescriber of mens duty and of the way of their salvation an authorizer of a rule of faith and manners to binde the conscience and who is Mediatour is the purchaser of the good newes of the Gospel for lost sinners for saith he it is my word not as a Messenger carrying it onely as Paul saith of himself that the Gospel was his Rom. 2.16 Nor yet onely as the Purchaser of good tydings though both these be true but as principal Author with the Father of that Doctrine and particularly of the Gospel whether published by himself or by his Ambassadours Luke 10.16 4. Christs Doctrine is to be reverently attended and hearkened unto and absolute obedience is due to what he saith without exception And for this end he is to be heard
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
This is the hainous sinne of men to affront Christ to respect Satan in his messengers before God in his Sonne as to preferre lies to truth And it is their dreadful punishment to be given up to such delusions because they will not see the light or do receive it only as it may serve their turne or weary of the light and walk not answerable to it And men should be ashamed of their errours as being their plague and a proclamation that they have not received the love of the truth Verse 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God only The fourth chalenge and the chiefe cause of their unbelief and not embracing Christ is for their pride and vaine glory which they hunted after among men not contenting themselves to be approven and respected of God by embracing his Sonne by faith See chap. 12.43 Doctrine 1. True beleevers and receivers of Christ are all one They do indeed beleeve in Christ who out of affection and sense of need do close with and embrace Christ offering himselfe in the Gospel albeit they have not attained to lively assurance and without this historical assent will not prove saving faith Therefore receiving ver 43. and beleeving in this verse do mutually explain one another So also Joh. 1.12 2. Albeit faith be the gift of God and it be impossible for any natural man to beleeve of himselfe Yet men by continuance in sinfull wayes and entertaining particular reigning sinnes may adde to this impotency may lay more impediments in the way of Gods working faith and may be convinced that their case is inconsistent with true faith for how can ye beleeve saith he intimating that they had superadded impediments of beleeving to their condition by nature as a crooked twig by growing becometh more difficult to be made streight and that themselves might see that their temper was inconsistent with faith 3. As faith which supposeth a man regenerate and subdued to Christ and his yoke and which purifieth the heart is inconsistent with the dominion of any one lust or corrupt affection So in particular it cannot consist with the dominion of ambition and affectation of vaine-glory for albeit we be bound to honour all men and Magistrates in particular 1 Pet. 2.17 and are bound in honour to preferre one another Rom. 12.10 and albeit beleevers ought so to carry themselves as the way of God may be honoured in and because of them Rom. 2.24 Yea albeit they cannot hinder nor is it their sinne if undue honour be offered unto them provided they mourn for it and receive it not Yet when men hunt after respect from men and do receive it with lustful delight and rest on it as the chief scope of their actions it is an evidence of no faith or that what they pretend to is unsound Therefore albeit some such be said to beleeve where it prevailed but in part Joh. 12.42 yet where it beares full sway and it only is sought after he saith how can ye beleeve which receive honour one of another And indeed such do evidence that they have not closed with Christ on his own tearmes of selfe denial and being convinced of their worthlesnesse that they will take most paines on their outside to be seen of men and so cannot but neglect sincerity and that their ambition and love of respect from men will draw them to apostacy and prove their unsoundnesse when they are called to undergo an ignominious crosse 4. God alloweth and conferreth much honour upon true beleevers They have an honour of state and priviledges in being sonnes and friends to God They have the honour of his approbation in their conscience yea and sometimes his respects to them are made conspicuous to the world And they are allowed to wait for the honour of eternal exaltation for there is the honour that cometh from God to such 5. As this true honour comes from God alone whose approbation only may be rested on and who can advance those whom he approveth and make them honourable So sincere beleevers must seek after this which is so necessary by studying humble sincerity in his sight following those duties that are in least respect in the world and not resting on so much only as may gain them honour from men And as they must seek after it not contenting themselves with lesse so they must be content with this and be loosed from the love of honour from men not regarding how they be looked on by the world because they embrace Christ Therefore it is imported they should seek the honour that cometh from God only See Rom. 2.29 2 Cor. 10.18 6. Whatever may be mens duty in seeking to approve themselves even to the consciences of men and not to neglect just disrespect in the world under pretext of approving themselves to God Yet such as ambitiously hunt after vain-glory and respect from men do prove themselves to be carelesse of Gods approbation since hunting after the one and seeking the other cannot consist together for here they are opposed ye receive honour one of another and seek not the honour that cometh from God only Verse 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust To make the former chalenges have place Christ warnes them of being judged and accused before the tribunal of God And that he might prevent the thoughts of their hearts who leaned to Moses as their great teacher Joh. 9.28 29. and beleeved to be absolved and saved by following the Law given by him and so regarded not Christs chalenges He declareth that not only he but Moses his Law would accuse and condemne them And so leades a special Scripture witnesse for himselfe even Moses Law While Christ saith he will not accuse them it is not a simple denial for his doctrine and offer of salvation will be the sad condemnation of sinners But it is spoken according to their opinion who regarded little his opposition and therefore he declares that even Moses their great friend would be their partie not in respect of his person but his writeings Doctrine 1. Sinners continuing obstinate after abundance of conviction may look for appearing before Gods tribunal to have the matter discussed and Ministers oughe to set this before them Therefore doth a Christ here put them in minde of being accused to the Father 2. Sinne unrepented of and the sinners not fleeing to Christ for pardon and purging of it will draw on sharp and sad accusations before the tribunal of God both law and Gospel Gods justice mens own consciences the spirit resisted by them in his moral swasions Act. 7.51 yea all the paines taken on them will contribute to this work for it is supposed they will be accused to the Father 3. Such as reject Christ and do neglect chalenges for this it is because they have some false confidence beside
the Baptist Matth. 1â— 10 11 12 13 c. which trysted also with his disciples return after he had sent them out to preach Mark 6.29 30 31 32 c. and with Herods hearing of his fame and desiring to see him Luk. 9.7 10 c. As for the place it is said he went over the Sea of Galilee c. This lake in Galilee through which Jordan runs gets several names in Scripture from several places upon the banks of it as here it is called the Sea of Tiberias from a Town built there by Herod the Tetrarch and named from Tiberius the Roman Emperour We need not conceive that Christ went over the lake to the opposite shoare for Tiberias and Bethsaida to the bounds whereof he went Luk. 9.10 were both on one side of that lake and the people followed him on foot ver 2. with Mark 6.33 But he passed over some creek or bay of that lake that so he might more speedily retire himselfe into a desert place as the rest call it and might ease his wearied disciples who had been toiled with travel and be rid of the presse of the multitude at least for a time From these words as they are cleared we may learn 1. Christs practice and lot teacheth that his servants ought to be very bussie in their stations and may expect and should submit unto a tossed unsetled life for he is whiles in Judea and whiles in Galilee about his calling and is here driven to new wandring 2. Christs and his servants entertainment in the world is ordinarily such as most desart and barren places will be more sweet and comfortable then any other Therefore Christ leaveth the Cities and retires to a desart shunning Herods fury See Heb. 11.37 38. 3. As it is no right way to keep Christ among a people to wrong his servants for he removes when John is slain So it is lawful for Ministers to withdraw themselves from the dangers wherewith they are threatned providing the trial be personal and they may do it without wronging their cause and calling for so hath Christ taught us who went over the Sea of Galilee c. to shun the rage of Herod who being engaged in persecution would be at more of it 4. As Christs servants may have much toile and should spend themselves willingly in his work So he will be tollicitous for them who serve him and careful to give them needful refreshments and breathings for such is his care of his disciples here who return wearied unto him Verse 2. And a great multitude followed him because they saw his miracles which he did on them that were diseased This verse contains a remote occasion of the miracle and a consequent of Christs removal which is that many did follow him considering the miracles he had done And their following him till they were hungry occasioned the miracle in feeding of them Doctrine 1. Persecution and trouble will not make Christ have a thin back when he sees it meet to honour himselfe by having many followers for here a great multitude followed him though Herod be seeking him and he go but to a desert place where they could be but ill accommodate And this speaks sadly against the lazinesse of many in times of greater quiet 2. Such as have an errand to Christ or any estimation of him will be at pains to follow him for so did they here yea and outwent them Mark 6.33 though they were not at least all of them well principled 3. It is not enough that multitudes pretend great respect to Christ and follow him for outward considerations and advantages unlesse their principals and their motives be yet more spiritual for herein they fell short in that they followed him because they saw his miracles not taking up the true excellency of his person thereby nor being affected with his doctrine or seeking their own spiritual good But the great wheele in all this was their being affected with his works as a novelty and the outward benefit they had thereby And therefore however now they follow him on all hazards yet afterward when he lets them see their errour and presseth spiritual things upon them they voluntarily forsake him ver 66. It is better to feel one miracle wrought upon the heart in changing of it then to be affected with many outward miracles 4. Christ doth perfectly know and take notice who they are that do follow him and what their principles and motives are for here an account of it is given and regestrate and afterward he lets them know it more clearly 5. Christ makes himselfe known by these miracles on the diseased not onely to fulfil the prophesies that went before of him Matth. 11.5 with Isa 35.6 But to shew that he came by his miracles to do good Acts 10.38 and not to satisfie curiosity And to teach that his company and dispensations are very alluring to invite men to come to him for they will finde many diseases and wants among his followers and him taking notice of them all and curing them even miraculously Verse 3. And Jesus went up into a mountain and there he sate with his disciples Followeth another antecedent of the miracle shewing that however the people do follow and interrupt him yet he went up for a while into a retired mountain with his disciples to refresh them with his company This mountain was not the place where the miracle was wrought but after he had rested a while here he came down to the plain to the multitude as may be gathered from verse 15. Whence learn 1. Refreshment after labour and travel in Gods service is so necessary and so lawful that Christ will have a care to afford it to his servants even in greatest throng of busines Therefore albeit the people do follow and interrupt him yet he went up into a mountain for this end 2. It is the sweet refreshment of Christs followers when they have not onely vacation for a time from their laborious toile but when they enjoy some familiar hours of fellowship with himself being free from the noise of distractions in the world for thus were they refreshed there he sate with his disciples where no doubt he refreshed their bodies with rest and food as may be gathered from Mark 6.31 but chiefly their souls with divine conferences 3. Christ is the wise dispenser of his servants refreshments and breathing times who doth let out their allowances as they may be most useful and not prejudicial unto them for he doth not bring them after their toile to a place of delights but to a desert and a mountain to rest them in and allowes it but for a while or a little as it is Mark 6.31 and presently they are at work again If Christ did not deale thus they would finde rest and excesse of delights waste them more then toile it self Verse 4. And the Passeover a feast of the Jewes was nigh In this verse the circumstance of the time of this
whom he hath sent This exhortation of Christ draws out a new question from the hearers In answer to which Christ points out the right way of attaining this spiritual food which he hath held out unto them We are not necessarily to conceive that they propound this question in a taunting manner as if they would declare to Christ that Moses had commanded them to do works which are acceptable to God and they did them and therefore would know what new law he would prescribe unto them though this be not unsuteable to their disposition which they bring forth ver 30 31 and afterward and it is very true that none are worse to deale with then they who are sitten down upon outward performances every thing they do putting them so far out of Châ—ists reverence in their own account but we are rather to conceive that not being as yet hopelesse but Christ will satisfie their carnal desires therefore they keep fair with him and hearing him speak of labour which he understood chiefly of faith and of other works as fruits of faith they understand it only of works according to the doctrine of their Teachers and therefore desire to be directed what to work which might be acceptable to God Christ answers their question and leads them to that one work of believing on him who is sent of the Father Whence learn 1. Men may endure many rubs from Christ and seeme to come a great length in tearms of aggreement with him who yet are unsound and will never close with him for here these carnal hearers do quietly digest that reproofe ver 26. and seem to be so taken with his offer as they want only information what to set about 2. Such as resolve to seek Christ and things spiritual will need much of Christs own direction how to labour and employ themselves for attaining thereof for so much doth their question import 3. Men by nature cannot take up the right way of justification and salvation as being a mystery And particularly Men by nature do retain such a deep impression of the first Covenant of works and are so ignorant of the perfection of the law and of their own impotency that they know no way of acceptance before God but the way of works and doubt no more of themselves but if Christ tell them their duty they will do it for such is their principle and bold undertaking here What shall we do that we might work that is tell us and we shall do it See Deut. 5.27 Mic 6.6 7. Rom. 9 31 32. and 10.3 4. Men in following the way of happinesse must not make it their only aime to please themselves in what they do but must submit to follow that which pleaseth God and which he shall enjoyne for so much do they insinuate while they are desiring to work the works of God Whereby we are not to understand the good works which are not only commanded but wrought by God in his people for they dream of no need of his working any thing in them but it is an Hebrew phrase which signifieâ—h works commanded and acceptable and pleasing to God 5. What ever be mens conceit of their own works Yet it is only by faith that sinners come to reconciliation with God and to enjoy Christ to be souls food unto them for in opposition to all their works he leads them to this one work that they believe And his calling it a work doth not import that faith as a work doth justifie for it is only the hand to receive Christ who is our righteousnesse But he gives it this name speaking in their own tearmes who doated on works and so the doctrine of faith is called a law Rom. 3.27 because the Jewes boasted so much of the law And though other duties be required also of his people yet he names this only because it only embraceth Christ for righteousnesse and life it is the only remedy for a soul lying under the conscience of guilt or any difficulties and it is through faith that we can do any good work and that they are accepted and the imperfections thereof covered 6. No faith will serve mens turn for justification and life but that which closeth with and embraceth Christ the Mediatour as sent of the Father by his incarnation and manifestation in the flesh and by his authorizing of him to exerce that office for so is here required that ye believe on him whom he hath sent Whereby he warnes men not to rest on general assents to every divine truth as a faith sufficient for salvation unlesse they close with Christ And teacheth That it is no saving faith to acknowledge and believe in God where Christ is not acknowledged That it is not enough to professe faith in a Messiah as the Jews did unlesse Christ be taken up and acknowledged to be that Messiah already manifested So 1 Joh 4.2 3. And That faith must first close with Christ the Mediatour by whom it findes accesse to God and comfortable resting on him See 1 Pet. 1.21 7. Such as do upon right tearmes close with Christ as sent of the Father and do not only in the general assent that he is the true Messiah come in the flesh but do heartily close with him as such and give him the glory of his person and offices and do employ him accordingly they are about a work acceptable and welpleasing to God Therefore it is called the work of God not so much because he works it in his people though that be true Eph. 2 8. and it is not by our works but his work about us and in us that we are saved as in their own tearmes ver 28. that it is acceptable to him being commanded by himselfe 1 Joh. 3.23 and therefore lost sinners need not to be affrayed to make use of it Verse 30. They said therefore unto him What signe shewest thou then that we may see and beleeve thee What doest thou work 31. Our Fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat This answer produceth a new question from them wherein they bewray more of their carnal minding of their own belly For whereas Christ hath taken them off their errour of leaning to the works of the law and Moses and hath directed them to faith in himselfe for attaining life and salvation They finding that he was not like to satisfie their carnal expectations do object that they cannot take his word to renounce Moses and the works of the law given by him in the point of justification and acceptance with God and to believe in him as a new doctour till he shew greater signes for confirmation of that doctrine then hitherto he had done seeing Moses had done the like or greater works then yet he had shewed them He had indeed fed many of them miraculously but it was only with course barley loaves and for one time But Moses had fed all their fathers and that
in Christ in men is to see and know him spiritually to have him revealed unto them and to get open eyes that they may see and contemplate him till they see beauty in him which may allure them to renounce themselves and flee to him and till they see fulnesse and alsufficiency to answer all their doubts for they see or contemplate the Sonne who beleeve on him 5. It is covenanted betwixt the Father and the Sonne that beleevers shall beside his tender dealing and care within time be made partakers of everlasting life for it is explained that not to lose them verse 39. is that they may have everlasting life 6. For the further assuring of beleevers of their eternal happinesse it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up 7. Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry beleevers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that blisse and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added and I will raise him up at the last day 8. Albeit beleevers are not all of one growth or size but some are weak and some strong some little children some young men and some fathers Yet all of them without exception have right to the benefits conferred by Christ and the weak as well as the strong are under his care and charge Yea and may expect the more tender usage from him who carrieth the lambs in his bosome c. Isa 40.11 Therefore is the chargâ— and promise universal that every one which beleeveth on him may have everlasting life Verse 41. The Jewes then murmured at him because he said I am the bread which came down from heaven 42. And they said is not this Jesus the sonne of Joseph whose father and mother we know How is it then that he saith I came down from heaven Followeth their bad use of this sweet doctrine The clearer Christ speaks they discover the more of their disposition and testifie their discontent of spirit by murmuring They passe over all that Christ had said beside and do carp only at what he had said in direct answer to their desire ver 34. wherein he asserts himselfe to be that bread of life ver 35. which he had said did come down from heaven ver 33. This they carp at that he whom they supposed they knew to be but the Sonne of Joseph and Mary should speak so great things of himselfe Wherein they not only bewray their ignorance of his divine nature and miraculous conception but their grosse errour in alleadging that he was the Sonne of Joseph From ver 41. learn 1. Men may pretend to much affection and estimation of Christ who yet will prove but inconstant seeing they proceed not on solide grounds for they who cryed him up ver 14 15. do now vilipend him and carp that he should commend himselfe 2. Such as do not get good of Christ and the Gospel nor do embrace him when he is offered will certainly grow worse The powerful Gospel will bring out their heart and their unsoundnesse will draw on more unstreightnesse for so fared it with them who sought and heard Christ for a wrong end the longer and the more they heare they grow the worse 3. It is no strange thing to see corrupt men not only not embrace saving doctrine but that they murmure and fret against it and spit out their gall against the messengers thereof either secretly or openly for such is the entertainment Christ and his doctrine gets The Jewes as they were who followed and heard him murmured at him or secretly muttered against what he said 4. Such as turn carpers and secret grudgers at the doctrine of Christ do not only prove their present unsoundnesse but are on the way to further and more horrid apostacy for so doth the sequel prove in these this was the beginning of a breach betwixt him and them which came at length to a greater height The highest degrees of apostacy would not be digested at first by many but murmurings grudgings and mistakes do by little and little habituate them unto it 5. Such as carp at Christs doctrine and deny unto him the glory of his excellency in his person and offices do not only wrong him but ingrately despise their own great mercy for this point which they murmured at that he is the bread which came down from heaven doth not only set forth his glory but was most sweet and comfortable to lost sinners as holding out his rich offer and his gracious condescendence and love that he would stoop and come down to give life and refreshment to them 6. Though Christ had spoken much more then this and that which concerned them very nearly yet they take notice of no more but this one word We may conceive the reasons to be 1. This having displeased them it casts down all the test as oft times one word crossing carnal hearts will irritate their corruptions to reject all they heare were it never so useful and inoffensive Jer. 26.3 6. with 9. 2. It may be conceived that however they understood and did resent the hard newes that were insinuate against them ver 37. yet they will not quarrel upon that but upon a more plausible ground To shew how subtile unfriends to Christ are that can mask their discontent with fairest colours and not discover the bottome of their hearts Or. 3. It may be conceived that not only passion because of what Christ said but their own conceit of themselves hindred them from taking up that sentence indirectly hinted at and therefore Christ doth inculcate it again ver 44 45. And so it teacheth That men who are puffed up with a conceit of themselves will not readily take with a reproofe or discovery of their condition especially if it be done but indirectly and not held forth in expresse tearmes Doctrine 7. When enquiry is made it will be found that it is not Christs doctrine but mens own corruptions and mistakes that cause them to stumble for if they understood his meaning to be that his very body descended from heaven as their following reasoning doth import they did this was but their own fancy for he speaks of his Godhead and of the manner of his conception And to deny his divinity and miraculous conception was but their own ignorance of the Scriptures Isa 7.14 and 9.6 From ver 42. learn 1. Sinnes of progeniters may bring posterity very low and put even the posterity of Kings into a mean condition for Joseph the supposed father of Christ and his mother were both of the blood
no man hath naturally any liberty or power to receive Christ or come in faith to him But every man by nature whatever his inclination education or moral vertues be hath lost all power to do any spiritual good by Adams fall and remains dead in sinne for no man can come to me saith he to wit of himselfe as is after cleared 4. This natural impotency in man cannot be cured by meer moral swasion or holding out of the offer of Christ in the Gospel But with this there must be a powerful and effectual work of God in changing and renewing of mens nature infusing of the habits of grace and faith quickening them from their deadnesse and exciting of these graces which he infuseth and effectually inclining their heart and minde to embrace Christ and close with him and adhere to him for this is the only remedy of mans impotency that the Father draw him To ascribe unto God no more but moral swasion in this work is to allow him no more hand in good then Satan hath in evil and consequently to ascribe unto man as much praise of doing good as he is reproveable for evil And it ascribes unto man the glory of making himselfe to differ from another who had the same offer with him but would not be perswaded See 1 Cor. 4.7 5. Divine power in curing and recovering of lost men hath not only to do with impotency but with aversenesse with a corrupt will strongly inclined to evil and with corruptions which will resist and oppose him in his working for so much doth this drawing import 6. The powerful grace of God is invincible and will effectuate his purpose over all impediments He will not only bear down the resistance and opposition that corruptions make but he who is Lord of the will will sweetly incline and powerfully allure it and make the man most willing to come to Christ for if none can come except the Father draw him then certainly they whom he draweth do come and so Christs promise subjoyned and the following verse do clear 7. This drawing is ascribed to the Father which hath sent Christ not secluding the rest of the persons seeing every work of God which relateth to the creatures is common to the whole blessed Trinitie and Christ hath an hand in this same work ver 46. with Matth. 11.27 See Joh 12.32 Nor yet is this expression only used to shew that the Father is first in order of working this work as he is first in order of subsistence But it points out further 1. That the father who entred in a Covenant with the Sonne and sent him into the world to obey his will and performe these duties he had voluntarily undertaken is in a special manner obliged by vertue of that paction to bring unto his Sonne the promised seed and reward of his sufferings 2. It serveth to shew that however he be a righteous God and will have justice satisfied for the sinnes committed even by his elect Yet as the Sonne did voluntarily submit to that dispensation to pay the price though he was also the party offended So the Father doth also so love them as he drawes them to Christ that his justice may be satisfied in him and that his love toward them may let forth it selfe in comfortable and sensible effects And this will teach us so to magnifie the tendernesse of the Mediatour as not to entertain wrong thoughts of the Father Doctrine 8. The great misery of these who are not wrought upon to come to Christ is clearly to be seen and read in the warme useage they meet with who embrace him Therefore doth Christ hold out his undertaking for them who are brought to him that he may let these murmurers see their great losse 9. Time will certainly come to an end and all perfection and contentment which men imagine in the things of it will have a period for dayes do at last come to the last day 10. Whatever believers finde in Christ within time yet their eyes are chiefly fixed upon eternity and upon the expectation of settled happinesse there Therefore do they need to have a promise concerning the last day so often repeated unto them 11. Such as are brought to Christ by the Father he will never abandon them till he have raised them up at the last day and presented them blamelesse and compleat before the Father that they may forever be with him for saith he and I will raise him up at the last day Verse 45. It is written in the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me Christ doth confirme his assertion concerning the Fathers drawing from the prophecies of the Old Testament which speak of the dayes of the Gospel Wherein it is foretold that all the Elect and confederates in the Spirit shall be taught of God to embrace Christ offered in the Gospel Isa 54.13 Jer. 31.33 34. Whence he inferreth that every one who is thus taught doth come and embrace him This teaching is not to be understood as secluding a teaching Ministry under the Gospel for the very text includes hearing and learning and this interpretation should not only rub an imputation upon Christ and his Apostles practice who in these very times of the Gospel did preach and appoint a Ministry and ordained Ministers and who did continue teaching and exhorting when yet they acknowledge this promise to be accomplished 1 Joh. 2.20 21 27 28. 1 Thes 4.9 10. but it should strike also against all private mutual edification as well as publick teaching which yet the decriers of a Ministry will not allow Yea they intrude themselves as Preachers that they may cry down Preaching and a Ministry But the meaning is that God in and by the meanâ— should teach them that however means be necessary yet it is not they but the Spirits teaching that prevailes with them and that under the Gospel this teaching should be more general and conspicuous Doctrine 1. It is by the Scriptures that all controversies and debates in matters of Religion must be decided Therefore doth he remit the proofe of his assertion to what is written in the Prophets 2. Not only Christs outward condition and practice but his doctrine are in all things aggreeable to the doctrine and predictions of the Old Testament concerning the Messiah and what should be fulfilled in his wayes Therefore doth he cite the Prophets as foretelling the same things of the dayes of the Messiah which he now asserts And he who was truth it selfe doth condescend to confirme his doctrine thus 3. Gods way of drawing in sinners to Christ as it consists not in bare moral swasion so neither is it a working upon men as insensible stocks or irrational creatures but he deales with them in a rational way and by his efficacious teaching doth cure the blindnesse of their minde and open and encline their hearts for his drawing ver 44.
is by this teaching they shall be taught of God to wit in the use of means yet so as they finde God in them as is before explained 4. It is the priviledge of all the Elect that in their own measure they are taught by God and how small soever their knowledge be yet they are taught what is necessary for bringing them to Christ and made wise unto salvation for the promise is universal as to them they shall be all taught of God See 1 Joh. 2.13 And Christ doth cite it with the copulative and whereby it is joined in the Prophets with the other promised mercies to lead us to the study of the rich and many mercies that do accompany it and are given with it 5. Such as are taught by God in the use of means will not only get an ear to hear but will not rest on that till they get an heart to understand and learn by their hearing for they who are taught of God are every man that hath heard and hath learned of the Father 6. Gods teaching of his people doth not only illuminate the minde or give the power of beleeving but doth also give the act and exercise of faith and certainly bring them to Christ for every man that hath heard and learned cometh unto me 7. No light nor illumination of the minde nor any other change will prove a man taught of God unlesse he be convinced of his own misery and of Christs mercy and brought to close with him and daily to come unto him and practice this lesson of coming for this is the evidence of a man that hath heard and learned he cometh unto me Ver. 46. Not that any man hath seen the Father save he which is of God he hath seen the Father In this ver Christ clears the former testimony and inference from it by shewing that Gods teaching doth not import that men must first see God and be taught of the Father apart and without him For not only is the Father invisible to the eye of our body which is also true of the Sonne and Spirit save in so far as the Sonne of God was incarnate and made manifest in the flesh but there is also no immediate sight of the minde or knowledge of the Father in his essence will or wayes about saving of sinners but what Christ the Sonne hath And therefore all others must be taught not immediately by the Father but mediately in and by him And Christs scope in this is not only to cleare the mistake that might arise but to make way for returning to his former doctrine by leading them to himselfe in whom and by whom alone they could expect any thing the Father promiseth Doctrine 1. Men in hearing and studying sublime and divine truths have need of much caution and warinesse that their carnal and shallow conceptions and imaginations do not beget mistakes and errours about them and withdraw them from the simplicity of what is revealed Therefore doth Christ finde it needful to prevent mistakes about this mystery 2. Gods condescending to stoop to sinners should be entertained with due reverence and should not hide from us that distance that is betwixt his Majesty and our basenesse nor hinder us to keep at due distance with him Therefore having spoken of his condescending to teach us he guards that by exalting the Father and shewing that there is no immediate seeing or knowing of him Hence it is that even that sweet name the Lord they God is declared to be a glorious and fearful Name Deut. 28.58 3. Not only is the Father invisible but he doth not reveal himselfe or his will concerning the salvation of sinners immediately unto men or as Christ seeth and knoweth him and it but is an incomprehensible God a light which no man can approach unto 1 Tim. 6 16. for saith he not that any man hath seen the Father to wit immediately or without Christ and as Christ seeth him as is after cleared For albeit he did familiarly converse with and reveale himselfe more immediately to some in respect of others and particularly to Moses Exod. 33.11 Numb 12.8 Yet any bodily sight he got was but of his back parts Exod. 33.23 and but the similitude of the Lord Numb 12.8 or some external signe of his glorious presence with him and not a sight of his essence which only Christ doth immediately see and comprehend And what he got revealed of God by his speaking with him mouth to mouth and face to face it was only through and by Christ who is the revealer of the Father and far short of that knowledge and sight and of the way of it which Christ hath See on Joh. 1.18 4. Christ is of the Father another way then either Angels or men or Saints to wit neither by creation nor regeneration or adoption but by unspeakable generation proper to himselfe Therefore it is ascribed to him in a singular way that he is of God 5. This way of being of the Father makes it Christs priviledge to be singularly and immediately acquainted with him and to be the teacher and revealer of the Father to all that know him for he which is of God he hath seen the Father and this cleares that it is by him men are taught of God ver 45. See Matth. 11.27 Verse 47. Verily verily I say unto you He that beleeveth on me hath everlasting life Christ having digressed this far being interrupted with their murmuring to shew the cause of their distemper He returnes now to inculcate and presse the former doctrine taking occasion from the former ver wherein he hath spoken of his immediate knowledge and seeing of the Father And first he gravely asserts and seals the truth of that doctrine which points out salvation to beleevers in him Whence learn 1. Christs immediate acquaintance with the Father is forth-coming for beleevers good Therefore unto that doctrine ver 46. is this subjoyned for their comfort 2. Such as do know and take up Christ rightly will see great cause of trusting him and closing with him So much also doth the dependance of this on the former ver import that they who take him up to be one who immediately seeth the Father will finde ground to credite this doctrine whatever they thought of it before 3. This repetition and pressing this doctrine doth hold out how necessary these truths are 1. That men be taken up with their own salvation and the way of attaining it as being the mean to drive away many idle and needlesse janglings Therefore doth he wave the answer to their sophistry and direct them how they may attaine everlasting life 2. It is necessary that men study much that eternal life is to be had only in and by Christ and will certainly be attained so This he again repeats here 3. It is necessary that all false wayes to heaven be cryed down and that men look on faith as the only and sure way of taking hold of Christ and of
to live for ever neither of which could be said of Manna as hath already been cleared From verse 59. Learn 1. When the Lord brings a Nation into visible Covenant with himself it is his will that care be had to keep up his worship and to spread the knowledge of his name in all the corners of the Land for to this end did their many Synagogues tend 2. It is the duty of Christs servants to take hold of all occasions within the compasse of their calling to publish truth and work upon souls for therefore did Christ teach in the Synagogue of Capernaum that he might take occasion to speak to many when they conveened there 3. However men disrelish Christs doctrine yet it is truth and so innocent and harmlesse that it needs not seek a corner but may be avowed Therefore he went publickly to the Synagogue with it See Matth. 26.55 John 18.20 4. Christ takes notice of places where he hath preached and what means he sends to such and such places that as hereby he testifieth his respects so their conviction may be greater if they bring not forth answerable fruits therefore is it recorded that this was done in Capernaum where he often taught but with small fruit Matth. 11.23 Ver. 60. Many therefore of his disciples when they had heard this said This is an hard saying who can heare it Unto the end of the chap. we have the events and consequents that followed on this Sermon And the first is that they carp at his doctrine and cannot digest it ver 60. and he doth vindicate and clear what he had said ver 61 62 63 64 65. In this ver their hard censure of this doctrine of Christ is recorded They declare it to be intolerable blasphemous and so absurd that none could hear it And this is recorded to be the practice even of many of his disciples whereby we are not to understand the twelve Apostles who yet stay with him ver 67. nor yet is it to be understood of these seventy disciples who were all Teachers Luk. 10.1 But it was such as had given up their names to him to follow him and learn of him And so this Sermon stumbled not only the common multitude at Capernaum or these who followed him over the sea for loaves but even many of his ordinary followers mistook it Doctrine 1. When Christ hath taken most pains to inculcate and clear saving and necessary truths yet ordinarily the most part will never make them welcome fâ—r they were many who stumbled to wit in compassion of thâ—se to whom his doctrine was savoury 2. Professions of visible interest in Christ will not 〈◊〉 â—â—ove found to the end but the most part of such professours will sooner or later when their trial and tentation comes stumble at him his way and truth for many of his disciples did here miscarry 3. Carnal hearts as they do not understand so they cannot digest the spiritual truths of Christ And their corrupt disposition disrelishing the Word is a main stumbling block unto them for this was the cause of their miscarriage here They said this is a hard saying or intolerable It was not so indeed but as they understood and took it carnally and the blame was not in the doctrine but in their corrupt taste which made what was sweet bitter to them 4. Carnal men and such as get no good of hearing are in peril to grow still the longer the worse and at last impatient of hearing at all for they who murmured and strave before come now to this who can hear it 5. Corrupt men do measure all others by themselves and their pride and selfe-love makes them imagine that Christ and his truth can relish no better with any then it doth with them Therefore say they who can hear it thinking none could like it more then they wherein they were far mistaken ver 68. Verse 61. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you Followeth Christs answer to their murmuring which seems to have been spoken after they were now come out of the Synagogue In it he reprehends their stumbling ver 61. cleares his doctrine ver 62 63. and points out the true cause of all their mistakes ver 64 65. In this ver it is recorded that Christ perfectly knew and took notice of their murmuring and doth challenge and reprove their unjust and causelesse stumbling Whence learn 1. It is Christs prerogative to know most secret things in himselfe neither needing sight nor information nor yet any divine revelation extrinsecal to his person such as the Prophets had but by vertue of the union of his humane nature to the Godhead his humane nature by revelation from the Godhead is made to know what is needful though it be not made omniscient of it selfe for Jesus knew in himselfe when they had gone aside and discoursed upon this matter apart from him 2. Christ makes use of this his knowledge to take notice what his followers are doing and what fruits follow upon his doctrine and preaching to them as here we see 3. Christ doth take notice of and is offended with the corrupt affections of men and the secret out-breakings thereof how secretly however they be conveighed Therefore doth heâ—â—e prove that which he know in himselfe they were guiâ—ty of 4. Stumbling and being offended at Câ—â—â—sts doctrine and dispensations whether by the wâ—â—kâ—â—â— malicious is a great impediment to the successe of the Gospel and a great fault in men Therefore doth he reprove that they were offended or scandalized and stumbled 5. Murmuring and repining or quareling at that which Christ saith or doth is a sad evidence of stumbling and of hazard of falling Therefore from their murmuring he gathers their being offended 6. When Christs followers and disciples do stumble and take offence the fault is the greater Therefore saith he to his disciples doth this offend you God hath taken most pains on them they have professed the contrary and their stumbling giveâ—h more offence and therefore is the more odious 7. Albeit many stumble at the doctrine of Christ some at the doctrine of the crosse others at the depth of his decrees some at the strict doctrine of holinesse and renouncing our own righteousnesse and some at the simplicity of the doctrine of the Gospel yet there is no just ground of offence in any of these And in particular it is a causelesse and sinful stumbling when men offend at the sweet doctrine of closing with and feeding upon Christ Therefore saith he with indignation doth this offend you to wit my doctrine and in particular this sweet and easie doctrine formerly taught Verse 62. What and if ye shall see the Sonne of man ascend up where he was before In this and the following ver Christ doth cleare his doctrine at which they stumbled so much And first whereas they stumbled that he who appeared so much in outward basenesse should say
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
eternity and of the life that is laid up there for such as are sincere Therefore Peter fixes his eye on eternal life and where that may be found which leads to it when he is about the choice of a Master 8. The doctrine of Christ and of the Gospel is the only doctrine of eternal life It not only manifests and brings to light that there is an eternal life and makes offer of it but it points out the only right purchase of it and way to it It is the mean of regeneration and begetting of faith and being embraced doth give a right unto eternal life and the first fruits of it till they come to full possession Therefore is his doctrine called the words of eternal life And in all these respects it is preferred above the doctrine of all the Philosophers and in most of them not only above the corrupt doctrine of these times wherein Christ lived but even above the Law of Moses as it is considered in opposition to him or without him 9. Whatever be the verdict that corrupt men give of Christs doctrine yet sincere disciples will judge of it according as it is and as he accounts of it for what others accounted an hard saying ver 60 Peter reckons to be words of eternal life according to Christs own verdict ver 63. 10. Such as are seriously minding eternal life will cleave to the true doctrine that leades to it and will not abandon it nor the messengers thereof no not in times of greatest defection for it is one reason why they will not leave him not only because he is the Messiah but he hath the words of eternal life 11. It is Christs special prerogative and the reason of sincere professours their cleaving to him that he hath the words of eternal life in a peculiar manner Being not only the dispenser and Minister thereof in the dayes of his flesh and that in a way of authority sweetnesse and efficacy proper to himselfe But being also the purchaser of these glad tydings and being he who gives commission to all that preach them and he who gives efficacy thereunto to make them the power of God to salvation for Peter in all their names professeth that they do cleave to him as he who in all these respects hath the words of eternal life From ver 69. Learn 1. It is the duty of sincere professours as to cleave to all truth so in particular to avow all the truths contraverted in the time of what importance soever they be Therefore doth Peter beside the excellency of Christs doctrine confesse him also in his person and office which were the truths then opposed and though they be fundamental truths yet were accounted but little by the opposers thereof 2. The more men know of Christ they will finde the moe bands to tie them to him and the moe preservatives against defection from him And particularly the true knowledge of his office and person may invite men to cleave to him forsake him who will Therefore Peter subjoynes this as a new argument 3. It is not bare and naked knowledge of what Christ is that will tie mens hearts to him unlesse they embrace what they know by faith Therefore Peter gives it as a reason of his constancy we beleeve that thou art that Christ And albeit this seeme to be nothing but an historical assent to what the devils do confesse Yet as it is joined with Peters resolution to whom shall we go as the ground of it it is an act of saving faith for a firme faith of the person and office of Christ with adherence unto him and recombency on him is the exercise of saving faith 4. It is not reason that can take up the mysteries concerning Christs person incarnation and offices but faith must close with them upon divine revelation Therefore saith he we beleeve this 5. As true faith and saving knowledge go together So the knowledge which is gathered by experience and observation of events according to the Word is a great help to faith for saith he we beleeve and have known as it is in the Original As there is a seeing or knowledge that goeth before and with faith ver 40. for albeit many things revealed be in themselves mysteries and above the reach of our capacity as to the nature reason and manner of them yet faith knoweth that these things are and so closeth with them So this is an experimental knowledge following on faith wherein by considering the accomplishment of prophecies concerning the Messiah in his person they were experimentally confirmed in what they beleeved 6. It ought and will endeare Christ to all true disciples and make them cleave to him that he is the only true Messiah promised to the fathers who is appointed by the Father to exercise the office of a King Priest and Prophet to his Church and who is anointed with the Spirit above measure for that end from whom his people may expect the fruits of all these offices the participation of his fulnesse and Communion with him in his dignity for this is a reason of Peters resolution thou art that Christ that promised Messiah and Anointed one 7. It doth further heighten the estimation of Christ in the hearts of beleevers and is a strong bar against defection from him that he is the Sonne of the living God by eternal generation and communication of the same essence And so he is the only excellent choice is able for all his offices and to give worth unto his sufferings And as he hath a fountain of life communicate from the Father so he is able to beget and preserve life in his people All this is imported in that other reason thou art the Son of the living God Verse 70. Jesus answered them Have not I chosen you twelve and one of you is a devil 71. He spake of Judas Iscariot the sonne of Simon for he it was that should betray him being one of the twelve Christ having drawen out this confession doth correct Peters charity and warne them of a yet sadder defection of one of them twelve whom he had chosen to be Apostles Unto which John subjoins a declaration shewing who it was that Christ spake of Whence learn 1. In times wherein men appeare very forward and resolute when others are turning away Christ alloweth them not to be secure but would have them warned and sensible of the hazard of more and worse defection Therefore when a few of many have now stood Christ seeth it fit to tell them they were not all sound 2. Albeit Christ do approve of mens charitable judgement of others yet that judgement is not still according to veritie nor to be built upon by hypocrites Therefore albeit Christ do not reprove Peters charity yet he sheweth that it is mistaken of one in the number 3. Very general Apostacies reducing sincere professours to a small number will not alwayes separate all the chaffe from the wheat But when multitudes make
so naturally knew all his mysteries and as man had knowledge thereof by communication from his Godhead So all this was communicate to him from the Father who sent him to the world to reveal his counsel And this might appear in his divine furniture without all humane industry Whence learn 1. As Christ fully knowes the Fathers minde and counsel so he is the faithful revealer thereof for his doctrine is the Fathers who sent him It is from the Father and he publisheth it 2. It may commend the doctrine of the Gospel that not only it is of God but that he sent his Sonne into the world to publish it for so doth Christ commend his doctrine here 3. It is the duty of faithful Ministers not only to wait for a calling from God but to see that they bring nothing forth but what they have from God for herein Christ is a patterne who was sent and whose doctrine was not his own but his that sent him 4. No doctrine or Preacher how admirable and ravishing soever are to be heard in the Church but they who are sent and bring their message from God Therefore albeit they marvelled at him ver 15. yet he thinks not that enough unlesse they be perswaded that he and his doctrine are of God 5. It is the duty of faithful Ministers to lead people from themselves to God and to ascribe what is excellent in them to him that he alone may have the glory Therefore Christ when he is marvelled at draweth their eyes to God who sent and furnished him Verse 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my selfe 18. He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Next because they would not readily credite him in asserting his doctrine to be of God Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers The first whereof is required in the person who would trie doctrine ver 17. To wit that he be a pious man and one who according to light received walks in Gods wayes Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine or devised by himselfe The second Rule and help in trial ver 18. relates to the person and doctrine to be tried wherein he asserts that a man who runs unsent and preacheth his own inventions doth in his carriage and by his doctrine but seek to exalt himselfe whereas he who being sent of God makes it his scope in his carriage to exalt God only and the nature of his doctrine tends to that doth prove that he is a preacher of truth and that there is no unrighteousnesse nor fraud in his doctrine For undeâ—standing of this we are to consider That Christ in giving these rules of trial doth not seclude other rules and proofes of the truth of his doctrine already given Chap. 5. and particularly that of Scripture For Christ in Scripture makes it elsewhere clear that good men in some cases may be misled with errour and unrenewed men may know and embrace truth though not savingly And on the other hand erroneous Teachers and doctrines may pretend to be much for God and may cry out on truth as denying to God his glory But Christs meaning is to shew That his doctrine being undeniably true and according to Scripture it was odious in them to contradict it by wicked rebellion and to evidence by their opposition that they were not tender walkers And that this is so much the more hainous that they saw his whole carriage and the nature and scope of his doctrine tend onâ—y to glorifie his Father and not to advance his own private glory Doctrine 1. It is the duty of the Lords people not to receive Doctrine or Teachers upon trust but to try and discerne who are sent of God and who not and who speaks true or false doctrine for it is here imported that they should know who are sent and whether their doctrine be of God or of themselves 2. Every man is not a fit discerner of Christs doctrine but many through their own default are left destitute of such a mercy for so doth the requiring of qualifications in these who trie impoâ—t 3. Such as truely fear God and make conscience of known truth in their conversation have his promise for ability and discerning to try doctrine for so doth the promise expressely hold out if any man will do his will he shall know of the doctrine whether it be of God c. Which we may branch out in these 1. Such have indeed the promise of discerning whereas ungodlinesse and loose practices provokes God to withold discerning light 2. Albeit the Godly may and many times do erre and are misled yet ordinarily that is but the fruit of some former defection in practice 3. Mâ—ns fleshly humours and passions in debating and sâ—eking out of truth while yet their practice is not subjected to the rule is not the right way to come speed 4. Such as have no use for truth nor end in searching it out but only to informe their judgement or satisfie their curiosity may readily get leave to go wrong 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies 6. Such as come to hear with a purpose to examine doctrine by carnal reason and to like or dislike of it according as it shall relish or be displeasing to their lusts will readily reject sound doctrine But he that cometh with a subjected minde and fixed resolution to receive and obey what shall be found to be the will of God shall get a discerning Spirit unlesse God have him to humble for some former guilt of which he hath not yet repented Doctrine 4. The great scope of Preachers and of their doctrine should be to deny and abase themselves and to exalt and seek Gods honour for so doth Christ teach ver 18. that a teacher should seek his glory that sent him and so himselfe did in carriage and doctrine 5. Such as do run unsent and do broach their own inventions and errours they certainly affect the praise of men and hunt after vain-glory let them pretend to what modesty and humilitie they will for he that speaketh of himselfe seeketh his own glory the scope of his carriage tendeth to that And albeit selfe-seekers may be for the truth and may make use of it for their own ends yet they are fitted to go wrong if they have a tentation and they will go wrong before they be not respected Yea and God is provoked to give them up to go wrong 6. As true doctrine doth tend to set forth Gods glory and to exalt him So corrupt doctrine devised by men doth not aime at Gods glory indeed whatever
it seem to do for in this respect also he that spaketh of himselfe seeketh his own glory the nature of his doctrine riseth no higher then his own or another creatures glory whereas he that is true or sound in doctrine seeketh his glory that sent him That this may appeare consider 1. Many corrupt and erroneous doctrines do eminently exalt the creature in its merit free-will liberty to dispose of its actions c. to the manifest depriving of God of the glory of grace dominion and soveraignty to the abasing of Christ and his sufferings the denial of providence c. 2. Many opinions and practices in Religion though they pretend to and seem to speak much selfe denial in these who professe and practice them yet they never ascend to give glory to God but to exalt another creature in his roome Such as that voluntary humility in worshipping of Angels Col. 2.18 3. Though some erroneous opinions get place in the world and are cried up as exalting God and Christ Yet he will have no such honour and it is but a real dishonouring of him to think that he needs a lie to set out his glory and to maintain errour under a pretext that otherwise he will want his glory See Joh. 13.7 8 9. 4. As no erroneous opinion doth tend to Gods glory so no erroneous person doth really minde it in maintaining that errour but would exalt himselfe under a pretext of humility and seeks to be accounted and reputed of as somewhat because of his new opinions Doctrine 7. To preach sound doctrine is great faithfulnesse to God and to the souls of people who are taught whereas the unsound Teacher commits the greatest and most cruel of frauds as being false to God and to the souls of people Therefore it is said of the Teacher of sound doctrine the same is true and no unrighteousnesse is in him Not that they are perfect though Christ was so being truth and righteousnesse it selfe but that being true he deales righteously in not having any fraud in his doctrine Verse 19. Did not Moses give you the Law and yet none of you keepeth the Law Why go ye about to kill me Christ having vindicate his doctrine proceeds now to vindicate his practice in healing the impotent man Chap. 5. which had so long stuck in their mindes as an odious practice This he doth upon two grounds whereof the first in this ver is by way of retortion upon themselves that they should seek to slay him for a supposed breach of the Law when yet none of themselves to whom the Law was given by Moses did keep it For clearing this reason 1. We must remember that Christ hath already justified this deed Chap. 5. upon convincing grounds and therefore now he useth only such defences as might pinch them a little nearer 2. As this comparison of his deed with their transgressions doth no wayes argue that he was guilty as they were So neither is it Christs scope to teach men to think their own faults the lesse that others are guilty also 3. Nor is it Christs scope that men should repine because they are reproved by others that are guilty nor yet that mens own guilt should altogether close their mouths from reproving of others for neither was he guilty nor is he teaching men how to defend themselves in ill courses But Christ is reasoning here not so much to the matter as to the persons of these that persecuted him and sheweth that they were not meet challengers of him who were so grosse violators of the Law in their own practice and that however they pretended great zeal to the Sabbath in persecuting him yet their own carriage testified how little they respected the Law being guilty of horrid transgressions and many of them making the Law void by their traditions Doctrine 1. Faithful Ministers ought not onely to be able to hold forth sound doctrine and to give a reason of it but also to stop their mouths who by unjust aspertions cast upon their persons labour to frustrate and make void their ministry Therefore Christ having defended his doctrine doth now vindicate his practice 2. As Christ knoweth the secret intentions of his enemies so he is alwayes ready to remove all scruples against him and to clear that he is unjustly hated and persecuted for he knew their present intentions of which verse 25. though the people were ignorant of it verse 20. and puts them to it why go ye about to kill me 3. As the Law of God doth oblige men to obedience by reason of his authority who enjoyneth it So it addes to the obligation when a people consider how eminently God hath been seen in enjoyning of it and what priviledges they enjoy by having of it Therefore when he is about to urge their obligation to obedience from the Law he presseth them to consider Did not Moses whom not onely ye honour but who was trench-man and conversed familiarly with God when he appeared in glory upon the mount give you the Law and not to other Nations Psal 147.19 He speaks to them who were successors to these who received it as if they had been then present 4. Albeit the Law hold forth and oblige men to duty yet not only are there some who grosly transgresse against it but there are none who can make it appear that they keep it perfectly for saith he yet none of you keepeth the Law and not some onely And albeit there were many better then they who sincerely endeavoured to observe it yet even these did not attain to perfection 5. Albeit men may and should in their stations reprove and censure others who are guilty even though themselves be compassed with infitmities and failings yet not onely it is sad when grosse transgressours of the Law have power in their hands which they employ against the innocent as if they were guilty as here they did with Christ But it concernes every one who hath a calling to reprove and censure 1. To labour so farre as may be to be blamelesse themselves otherwise they do undergo much shame and do frustrate the end of their dealing with others Matth. 23.4 2. To be more taken up with their own failings then with the failings of others Mat. 7.3 4 5. And upon this 3. To deal compassionately with others in their failings as being conscious to themselves of their own infirmities All this is imported in Christs challenge of them as it is before explained that they should deal so violently with him for a supposed breach of the Law when yet they were little affected with their own reall miscarriages Doctrine 6. The Lord reckons it to be but hypocrisie and fury when men pretend zeal for God against others and in some matters and failings and yet do allow themselves in as bad or worse courses for so much also doth Christs reasoning import that however they pretended it was zeal for the Law and Sabbath made them so hot in pursuing him
they insinuate that if he were the true Messiah he could get no such people as them to go to and if he went to the dispersed among the Gentiles or Greeks as the Gentiles are oft-times called in the New Testament because the Greeks under Alexander and his successors had been lately of greatest note among the Nations and teach the Gentiles it would rub more on him as not being the true Messiah who left them then upon them And yet not onely did what they apprehended come upon them for he left them and sent his disciples to the Gentiles and these scattered Jewes to whom Peter and James wrote their Epistles but even what they say was a refutation of their presumption For the condition of their dispersed brethren was a witnesse and evidence of what they all deserved and how much pains God had taken to drive them from that carnal conceit of their singular priviledges and prerogatives Verse 37. In the last day that great day of the Feast Jesus stood and cried saying If any man thirst let him come unto me and drink From this unto the end of the chapter John recordeth Christs sweet Sermon upon the last day of the feast verse 37 38 39 with some effects of it among the people verse 40 44. and the confusions that arise in the Councel of the Pharisees about him verse 45 53. In this verse it is recorded that this being the last and great day of the feast wherein the people were again solemnly conveened to publike worship being to depart on the morrow Christ takes hold of this opportunity with fervency and boldnesse to make offer of his refreshing grace to all these who being thirsty do come to him It is not needful to determine that on this day they had a custome of drawing water out of the pool of Siloam with an eye to that Scripture Isa 12.3 But it is certain that in this Christ doth repeat that proclamation of the free mercate of his grace which we have Isa 55.1 And albeit by thirsting we are chiefly to understand a spiritual langour and desire after spiritual things Yet it doth not seclude but such as thirst even after other things should come to him who alone is able to answer their expectation as Isa 55.2 Doctrine 1. While as Christ returns no answer to their malicious carping verse 35 36. but makes this large offer to all of them or at least to such as would be convinced and come It teacheth partly that meek Christ will follow even despisers with his gracious offers and will digest all their effronted debordings if at last they will embrace him And partly That he is so earnest and so busie when there is an opportunity to offer and do good to any that he will not care to give his enemies the last word of him and will say to them as Jacob said in another case to the man 2 Sam. 18.14 I may not tarry thus with thee 2. Opportunity may seeme strangely to slip away and be lost as to getting any good done even when not onely faithful men but Christ himself is about the managing of the work of the Gospel for now it is come to the last day the great day of the feast as both the first and last were holy convocations Levit. 23.34 35 36 and the people after eight dayes attendance are ready to go away before they close with his offer 3. Opportunities should be the more carefully managed that they are shortly like to passe over Therefore doth Christ bestir himself on this last day 4. When people are ready to retire themselves from solemne exercises and Assemblies to their ordinary employments and vocations they have need to have their hearts seasoned and guarded with useful instructions Therefore doth Christ publish this needful doctrine on that day that it might beat them company home 5. Albeit Christ be alwayes rich and good unto his people yet it is his ordinary way to blesse eminent and solemne times of his peoples worship with much of him Therefore also doth he make that great day of the feast yet greater by his sweet Sermon and offer of himself upon it 6. The truth of God and riches of Christ ought to be proclaimed with such courage fervency and zeal as becomes such a message and as may invite hearers to take notice of it Therefore Jesus flood whereas the use then was to sit and teach and cried not onely that he might be seen and heard in that great croud but to testifie his courage when they sent to kill him and his fervent zeal to have this doctrine beleeved and embraced 7. Man is a barren and all-needy creature burnt up with wants and necessities and not able to supply them of himself for so much doth their thirsting import that they are burnt up and must have somewhat without them to coole and refresh them 8. There is no satisfaction for empty man in any course he takes till he come to Christ and embrace and close with him Neither will the world and things therein satisfie their expectation who lust after these things Nor will external performances satisfie them who have any true thirst for this is the onely remedy Let him come unto me See Matth. 11.28 Isa 55.2 9. As men are bound to have spiritual thirst after Christ that they may be satisfied and as Christ will satisfie and refresh such So he doth allow and invite all these who have essayed many courses but in vain to come to him and finde what they want for both are comprehended here if any man thirst let him come to me and drink For clearing and enlarging whereof Consider 1. Christ is so condescending that he will not refuse even these who have wandred far seeking contentment before they would come to him but will take up a man after he hath been refused at all other doores and him who hath spent his strength for that which is no bread and drunk many a puddle dry and yet is not satisfied Hos 2.6 7. 2. It is no matter what a man hath been before so now he be driven to Christ having essayed the vanity of all things beside If any man thirst let him come And albeit the thirst of many after other things hath been sinful and dishonourable to Christ yet he will accept of them if they come Yea albeit they want many things that are required in such as come yet he will make them welcome if they come to get these things 3. Albeit spiritual thirst and indigencie when it is discovered be a very humbling condition Yet it should be looked on as Christs forerunner and as an invitation call and warrant put in the thirsties hand that he may come for if any man thirst it saith from Christ let him come to me 4. Albeit thirst be nothing else but a discovery and a making of us sensible of our necessity Yet it is Christs way to take no other advantage of his peoples necessity then to let
hearing him and now they are made to hear their own officers preach of him in their own defence 5. As Christs doctrine is singular far above the law So also was he singular in his way of it for authority humility grace power and evidence for so do the officers confesse of him Never man spake like this man they never heard a Scribe preach in that manner See Psal 45.2 Luke 4.22 Matth. 7.28 29. 6. Such is the power of Christs doctrine that even such as come unto it with a prejudice and with a purpose to persecute the Messengers thereof may be taken by it themselves and if not converted yet bridled and restrained for this is the reason why they brought him not Never man spake like this man and therefore they were bound up and had no power to meddle with him And albeit there be no great evidence of their conversion for many may like preaching and it have strange effects on them who yet are for from God and belike if they had been indeed converted they would hardly have returne with any account Yet Christ can and hath converted even such And it doth speak his praise that by the means of spiritual preaching he can restrain mens fury when yet they are not really converted nor their heart changed Verse 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees beleeved on him 49. But this people who knoweth not the Law are cursed The Pharisees who were ill pleased with their returning without their earand are more nettled with their reason and do upbraid them that they should suffer themselves to be deceived who were their own attenders when yet none of the Grandees or learned Rabbi's had closed with Christ only an accursed crew as they esteeme them of ignorant people doated on him Whence learn 1. It is an old but injust imputation to account such as embrace Christ and his truth deluded for so do they reckon here are ye deceived 2. Christ when he pleaseth can adde to the vexation of persecutors by bringing the knowledge of the truth which they persecute in others in among their own confident creatures and making them respect it whom they would least suspect of any for they are now put to it to apprehend that Christ is coming in among their own followers and that they are also deceived 3. When corrupt men are never so much convinced yet all that will but contribute to encrease their rage and their opposition to truth for albeit it might have pleaded much for Christ among them that their very creatures are affected with his doctrine Yet all that followeth thereupon is their greater eagernesse to bear him down 4. Such as expresse any respect to Christ and his truth in evil times may expect much allurement and insinuation from Satan to draw them back and that enraged persecutors will cover their fury with enchantments to see if they can prevaile for these words are ye also deceived although spoken in anger yet do not tend expresly to cry them down who had said somewhat on Christs behalfâ— but to insinuate with them that they should quit that course alledging not only that they were deceived but that however the multitude went wrong yet they expected better things of them who were their ordinary followers 5. Such as will not stoop to Christ nor respect the honour of being his servants are justly left to stoop to their own servants to intreat for their countenance in their wrong course Therefoâ—e these eminent Rulers must thus insinuate and flatter their base officers that they may not want a back in their course 6. It is nothing strange to see eminent men for authoritie and parts so puffed up with their own grandour and with a conceit of their own learning and knowledge that they will not stoop to Christ nor embrace him for they confesse that not any of the Rulers or Governours of the Jewes or of the Pharisees their eminent sect though not all of them Rulers have beleeved on him 7. It is an old engine of Satan to keep men from Christ by reason of the opposition made unto him by eminent and able Church-men for this is the reason whereby they think to disswade them Have any of the Rulers or of the Pharisees beleeved on him But this will prove a weak argument to them who have learned to call no man Rabbi 8. To live ignorant of God especially in a visible Church is in effect a cursed condition for this general is of truth the people who knoweth not the Law are cursed though it be ill applied here 9. It is an ordinary device of Satan to deterre men from embracing the truth by branding them with odious and injust imputations who do follow it for this they urge as another strong argument But this people who know not the Law are cursed speaking contemptibly of them as a base ignorant and cursed crew Whereas not only is it high presumption in Church Rulers thus to undervalue Gods heritage in respect of themselves but if all this had been true yet it was unjust for them to lay all the blame upon the people when themselves were they who kept the people in ignorance But it was most injust thus to traduce the followers of Christ who by seeking to the fountain of blessednesse and embracing the promised Messiah did prove their knowledge and blessednesse whereas they themselves were in effect blinde many of them by malicious shutting of their eyes and cursed Ver. 50. Nicodemus saith unto them He that came to Jesus by night being one of them 51. Doth our Law judge any man before it heare him and know what he doth While they are thinking to reclaime their Officers a new confusion ariseth among them and they are refuted in their proud brag concerning the unanimitie of their Rulers by Gods stirring up of Nicodemus who though he do not yet openly avow Christ yet he pleads that he might have fair justice and that they who taxe the people of ignorance of the Law would not manifest their own ignorance in condemning him unheard and before they examined narrowly what he had done Whence learn 1. Christ when he pleaseth can give persecutors more work then they can overtake and raise up so many witnesses for himselfe that they will hardly know how to refute them all for before they have done with the officers Nicodemus gives a new testimony 2. God can turn persecutors loose even where they think they are surest and raise difference of judgement even where they blesse themselves in their unitie for they use it as a strong argument to their followers ver 48. that the Rulers are all against Christ and now they are refuted by Nicodemus a Ruler 3. Such as are but infirme and weak may yet get courage in a time of need to speak for Christ And albeit true faith may lie long lurking when it is beset with the centation of a great
judging of men as in all other works and the Father is still with him as being of the same essence and as with his Ambassadour and servant acting according to his instructions Therefore saith he I am not alone but I and the Father that sent me where he proves the Fathers conjunction with him from his being his Father by eternal generation and from his sending of him 4 Christs union with the Father in judging is an infallible proofe that he cannot erre in that work It being impossible that he who is God one with the Father and who in all things walks according to his Fathers instructions should erre in any of his testimonies or records Therefore is it given as a reason why his judgement is true for I am not alone but I and the Father that sent me From verse 17 18. Learn 1. The Laws given by God do not serve for rules to direct or binde him who is supreme and above all Law but to be a rule and direction to these to whom they are given Therefore it is called your law not that they were the penmen or prescribers of it nor yet only because they gloried of it albeit they did little regard it in practice but because it was given for their use and direction 2. It is the will of God that as men should not be rash in private judging so in publike contraversies they should not proceed to judgement upon every report or single testimony but at least the matter must be proven by two witnesses for saith he It is written in your Law that the testimony of two men is true Not that necessarily every thing that is deponed by two witnesses is true for false witnesses may conspire to assert an untruth 1 Kings 21.13 Matth. 26.60 Acts 6.11 13. But the meaning of the Law is that at least there shall be no fewer testimonies to prove any thing And as great care should be had in examining witnesses to finde out if there be any falshood wherein even in persecuting of Christ the Pharisees were exact Marke 14.55 56. and for more security the Jewes put the witnesses to confirme their testimony by being first in executing the sentence Deut. 17.6 7. So where two witnesses concurre in one testimony the matter is to be accounted legally true and proven albeit the witnesses should lie 3. Albeit Christ as God be above Law yet his wayes are so just that the Law can have no just exception against him Therefore doth he confirme his assertion from their own Law For if the testimony of two men who are fallible and may deceive doth suffice to prove a matter to be true how much more is he to be credited who is witnessed unto by the Father and by himselfe as God witnessing of himselfe as man and Mediatour seeing these witnesses are truth it selfe who cannot lie nor be byassed 4. The truth of Christs offers unto lost sinners is so abundantly confirmed by unquestionable witnesses that none can call them in question without egregious wrong done to God So much also may be gathered from this double witnesse of himselfe and the Father that sent him 5. The Father and the Sonne albeit one and undivided in essence and operation yet are distinct persons and did distinctly bear witnesse in this testimonie concerning the man Christ and his offers as Mediatour for saith he I am one that bear witnesse of my selfe and the Father that sent me beareth witnesse of me Verse 19. Then said they unto him Where is thy Father Jesus answered Yee neither know me nor my Father if ye had known me ye should have known my Father also As before they carped at his testimony concerning himselfe so now little regarding what he said they carp at his other witnesse desiring to know who his Father was For they alleaging he had none but Joseph would look upon him to be as unfit a witnesse as they conceived himselfe to be or if he should call God his Father that would waken the old quarrel Chap. 5. 18 But Christ doth not stand to answer their question but declares they were both ignorant of the Father and him and ignorant of the Father because they knew not him Whence learn 1. Let truth be never so clearly held forth yet without the power of grace enemies will not be gained thereby but they will still jangle and set their wit and parts on work to finde out new cavils for so do they here all the fruit of Christs doctrine on them is a new taunting question where is thy Father 2. Where there is greatest conceit of parts and abilities there is ordinarily greatest real ignorance especially of saving truths in a saving manner for these great Rabbi's who think themselves able enough to hold up the debate with Christ yet this sentence from him ye neither know me nor my Father 3. Albeit the Father and the Sonne be two distinct persons Yet they are undivided in essence so that the one cannot be known without the other And particularly albeit devils may beleeve there is a deitie and tremble Jam. 2.19 and albeit Jewes and others may have some notions of him as Creatour of the world Yet there is no saving knowledge of God but in Christ Joh. 17.3 Therefore saith he ye neither know me nor my Father and particularly he asserts their ignorance of the Father because they knew not him 4. The divine nature did so evidently shine in the Sonne that whosoever knew what a deitie was might have seen it in him and whosoever took up his deitie were thereby forthwith led to know the deitie of the Father for saith he if ye had known me ye should have known the Father also And herein Gods gracious condescendence is to be seen who since his divine nature could not be comprehended nor taken up by us was pleased to reveal and manifest himselfe in his own Sonne the expresse image of his person cloathed with our flesh and to hold out this mirrour unto us in that word which is neare unto us and which doth prevent our anxious thoughts about ascending up to heaven or descending down unto the deep Romans 10.6 7 8. Ver. 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come In this verse we have a conclusion subjoyned to this first conference wherein it is declared that however he spake thus boldly and that in a place of the Temple where they had him as in a net and how ever their rage was great against him Yet none of them meddled with him God so ordering the matter because his time of suffering was not yet come As for this place the Treasury the Jewes had a chest in Joash his time wherein they received the peoples collections as they entred into the Temple 2 Chron. 24.8 c. and it seems they continued this practice afterward Mark 12.41 Luk. 21.1 But this was a room or chamber
belonging to the Temple wherein these treasures and other things belonging to the service of the Temple were kept of which see 1 King 6.5 c. 2 Chron. 5.1 and 31.11 12. Neb. 13.5 9. and 10.37 38. Ez. 8.29 And as this was their custome then so the Lord doth yet require that somewhat be laid up for Religious uses providing it be lawfully acquired and rightly employed Doctrine 1. The many hazards wherein Christ and his servants may be and the many advantages that enemies seem to have over them should not cool their courage in doing dutie for these words which were so sharp spake Jesus even in the treasury as he taught in the Temple 2. As enemies are endlesse in their rage and attempts against Christ and his people So the providence of God is as vigilant to preserve them so long as he seeth fit for as before so over again no man laid hands on him for his hour was not yet come The providence of God was as effectual for his preservation at one time as at another 3. This frequent repetition of his preservation because his hour was not yet come serveth not only as an encouragement to his people in being faithful in their duty and trust seeing they are guarded by him who can preserve so often But further serves to teach 1. Many deliverances should never make us put thoughts of suffering in Gods time out of our minde for Christs preservation so frequently is still seasoned with this his hour was coming though not yet 2. Former preservation speaks so much of Gods power and favour as may make his people resolute to endure suffering when his will is to expose them to it for such use doth Christ make of this his frequent preservation when they take him which is the meaning in part of Luk. 22.53 3. Christ also makes use of it in that place Luke 22. and Matth. 26.55 to testifie that as his bold and open carriage and his preservation in it did bear witnesse of his integrity and of Gods favour toward him so their clandestine course did testifie what confusion of conscience they had in it And indeed however enemies may carry themselves high when they are persecuting Yet their consciences within are a sufficient witnesse and torture to them if they would suffer them to speak Ver. 21. Then said Jesus againe unto them I go my way and ye shall seek me and shall die in your sinnes Whither I go ye cannot come From this to the end of ver 29. we have a new Sermon and debate wherein Chriâ—t threatning them with his removal and the sad separation that should be betwixt him and them ver 21. They according to their custome do tauntingly cavil at it ver 22. But Christ sheweth what their disposition was contrary to his ver 23. and therefore they could not but perish especially since they made no use of him ver 24. he having so often informed them what he was so that they could not sinne ignorantly ver 25. And further Christ sheweth that though he had much to lay to their charge yet he would forbear now and content himselfe with this that his Father whom he obeyed was true and would call them to an account ver 26. and that however they understood not this at present ver 27. yet after his suffering they should be convinced that he is the Messiah obedient unto and approven of his Father verse 28 29. In this verse we have the summe of this Sermon wherein considering that they despised his rich offer ver 12. and not only so but they intended violence against him Therefore he threatens them with the removal of himselfe and that however they seek him yet they shall perish in their sinnes and have no accesse to him Of this see Chap. 7. 34. Doctrine 1. The greatest of opposition will not drive Christ away where he hath a minde to stay or till he please for he would not be put away by their violence but I go saith he 2. The wicked may at last get their will of Christ so far as to be rid of him but for a plague to them for to them who would have taken him ver 20. he saith I go my way 3. Where Christs gracious offers are rejected and himselfe persecuted it is a presage that he will remove for to such he saith again as his next message after the former verse 12. I go my way 4. As Christs removal is the saddest of judgements so it is a judgement the evil whereof is not easily laid to heart Therefore must it be so oft inculcate upon them as their saddest stroak 5. Christs removal from a people draws on such miseries as may make great despisers misse and need him and make them glad to seek him if so be they could finde him for I go my way and ye shall seek me 6. Since reprobate men do sometime seek Christ whom they despised not because they love him any better nor because they purpose to give him any employment about their sinne but only to be rid of trouble by him Therefore such seekers do die impenitents for all their pains and go to their graves before they be rid of their sinnes and with their bones full of them for to such he saith ye shall seek me and shall die in your sinne that is die impenitent and pine away under the punishment of iniquity till they die and that because they would not die to sinne 7. Such as do reject Christ here and die impenitent and unreconciled with him shall finde his removal from them will end in eternal separation Therefore it is subjoyned whither I go ye cannot come Ver. 22. Then said the Jews will he kill himselfe because he saith Whither I go ye cannot come In this verse we have their taunting reply to this sad threatning They think there is no good place nay nor heaven to which he can go but they may well follow if not go before him and therefore they alleadge that he will take some black course of cutting himselfe off and they will let him go to that without their company Whence learn 1. None are more ready to despise threatnings then they who most deserve them and lie nearest the danger of them for so appears in the answer given by these hearers 2. Such as do once breed themselves to a despising of threatnings will grow still the longer the more hardened and insolent till the execution of vengeance discover their folly for now they are grown worse then in their former reply Chap. 7. 35. It is but cold matter of comfort that the more a man habituate himselfe in sinne he grows the more bold and impudent for that is a spiritual plague upon him 3. Obdurate sinners may come to that height that instead of trembling at threatnings they may mock at them and bitterly taunt the carriers of these sad tidings for to such an height do these come will he kill himselfe because he saith whether
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
imaginable look like freedome Yet such is the blindnesse of men that it is but little or not at all known or discerned and they live in their bonds with as much delight as fishes have in their own element for this in particular was the point they were ignorant of as knowing and feeling no such bondage and therefore carped at his doctrine 5. Mens carnal apprehensions of their own condition or of Christs offer or both is a great cause wherefore they undervalue him and his offers as a thing they stand in no deed of for so do these men carp at his offer to stumble these weak beginners alledging that his offer of freedome was no great encouragement since they needed it not 6. Albeit Christs offers be never so undeniably rich yet the way of offering and confering of his favours is ready to be a stumbling-block while men cannot endure to have them by free gift or as bestowed on them who are miserable without them for so much also may be observed here they do not carp simply at his offer of freedome in it self liberty being so desirable but that they should be made free They do not indeed desire to be servants or slaves but free men onely they desire to have their freedome natural and not adventitious they would be free-borne and not made free And this holds generally true in all his offers men can have nothing to except against the riches of Gods favour grace and righteousnesse onely their natural pride cannot endure to have these things by free gift to have them in and by another and not of themselves c. And thus is it however they palliate it that makes self-condemned sinners stand out so long before they close with Christs offers and submit to the righteousnesse of God 7. Mens external priviledges in being born of religious parents and members of the Church do oft-times prove a great stumbling-block to themselves hindering them from seeing their need of Christs offers and from closing with them for they lay this as a ground to all their exceptions and their despising of his offer We be Abrahams seed 8. Such as do oppose Christ and his truth are ordinarily so void of conscience and awe of God that they will make no scruple of impudent lies so they may therby gain their point And maintainets of truth should lay their account for such encounters and opposition for so much doth their second exception and were never in bondage to any man according to the first interpretation teach 9. While men are puft up with carnal dreames of their own priviledges and worth and with carnal expectations of great things to be done for them they will not attain to the right use of any condition they are put under by God for so much farther do these words as they are explained teach They were so much taken up wiâ—h the imagination that they had right to be free men and would be asserted into liberty that albeit the Lord had sent all their captivities to teach them to understand these priviledges spiritually Yet they would never be driven from their own conceits nor would so much as hear of their own bondage And therefore they made no right use of their afflictions but all their care was how to get out of them till the Lord made their attempting thereof prove their ruine at last Verse 34. Jesus answered them Verily verily I say unto you Whosoever committeth sinne is the servant of sinne 35. And the servant abideth not in the house for ever but the Sonne abideth ever 36. If the Sonne therefore shall make you free ye shall be free indeed Followeth Christs answer to this exception consisting of two branches In the first whereof in these verses he cleareth what is the great bondage of men from which freedome is to be desired and is promised to the true children of Abraham And albeit he might have reprehended them for their impudent lie yet he chooseth rather to informe them meekly And 1. That the sad bondage whereof he spake was spiritual wherein all they are held who give up themselves to a trade of sinne verse 34. 2. That albeit such as were slaves in this respect might enjoy the external priviledges of the Church for a season as a servant abides in his masters house for a time yet they would be cast out at length and separated from him who is the natural Sonne and from all the adopted children for ever And therefore they ought to think seriously of the danger that they may be excited to seek after freedome verse 35. 3. That the onely way to attain to true freedome is by coming to him verse 36. From verse 34. Learn 1. Whatever advantage wicked men think to reap by opposing of the truth yet Christ will disappoint them and will take occasion thereby to make truth shine more clearly for whereas before he had spoken of their freedome but in a word now by reason of these debates he explains that point of bondage and freedome more fully 2. The matter of our spiritual bondage and freedome is a point of very great importance and necessary that we should seriously study and be acquainted with it And a point wherein we must submit to Christs verdict how contrary soever it be to our sense and apprehension of our own condition Therefore doth he prefix his ordinary asseveration Verily verily to this doctrine 3. Whatever be mens imaginations concerning their own condition yet there is a more heavie bondage lying upon them then any outward slavery that can befal them even to be under the slavery and bondage of sin for so doth Christ assert that there are servants of sinne of whom he meant when he promised freedome 4. Albeit all men by nature be borne slaves to sin yet considering that there is freedome offered by Christ and that they who embrace this remedy are not in this life fully freed from sin Therefore Christ will not reckon men slaves by their having of sin in them nor yet by their daily failings and infirmities or by their falling now and then in soul faults through the violence of tentation unlesse they make a constant trade of sinne and be under the dominion thereof without controlement for of these Christ speaks when he saith whosoever commiteth sinne is the servant of sinne See Rom. 6.16 2. Pet. 2.19 And this is the condition of natural men who being free from the yoke of righteousnesse Rom 6.20 do voluntarily and without any opposition unlesse it be some checks of a natural conscience startling at some sinne or some thoughts of fear and shame live in a trade of all sinne and under the slavish tyranny thereof though this dominion appear more evidently in some sinnes then others And some of these who are unrenewed are judiciaâ—ly given up to be more visible under the dominion of sinne then others not only as the just fruit of their voluntary living under that yoke but that they may be beâ—coâ—s
despised was the doctrine committed to him from the Father which Abraham would never have entertained as they did 2. That their carriage proves that they have another Original and father whom they follow then Abraham and that this their father is contrary to him and his Father whom Abraham worshipped and obeyed ver 38. And by this he indirectly points out that they were acted by Satan whom he expressely names afterward seeing they would not understand him when he spake thus From ver 37. Learn 1. Christ even in his dealing with wicked men is most tender and meek and rather willing to gain then deterre them so long as there is any hope So much appeareth in his way of reasoning here for whereas in their other ground of exception wherein they alleadge they were never in bondage ver 33. he had them at a seen advantage of an impudent lie at least of a vain imagination yet after he hath cleared their mistake about spiritual bondage he doth not meddle at all with that exception but only cleares that wherein they seemed to have some advantage of truth on their side And by this also he would teach all the maintainers of truth to make it their great study to clear and justifie it in their debates rather then to insult over adversaries to imbitter and estrange them yet more from the love of the truth 2. Christs knowledge of truth is infinite and he doth propound it so infallibly and irrefragably that he knoweth before hand all that can be said against it for whereas they thought to surprize him with his objection he tells them I know that ye are Abrahams seed A finite weak man might see his own shallownesse by meeting with an objection he dreamt not of but Christs doctrine cannot be shaken by such means 3. Albeit external priviledges may be a snare to delude hypocrites and make them conceit of freedome And albeit Christ may make use of mens conceit of these priviledges to convince them and agreeage their miscarriage Yet no priviledge that men can boast of will make void Christs truth concerning the spiritual bondage of men by nature nor bring them into real liberty for saith he I know that ye are Abrahams seed that ye conceit of it and expect much by it but yet my doctrine stands true and ye have the sadder account to make who enjoying that priviledge do not emprove it better 4. A little of mens practice is a surer rule to try them by then all their faire language or boasted of priviledges Therefore saith he I know that ye are Abrahams seed but that will not avail to prove your point since ye seek to kill me See Matth. 7.16 5. Mens cruel malice against Christ and his children proveth them to be yet in nature and under the bondage of sinne whatever else they have to boast of for by this he proves them servants of sinne though they were Abrahams seed ye seek to kill me 6. Whatever natural men and hypocrites pretend to or seem to have of estimation and respect to the doctrine of the Gospel Yet really it hath no place with them Either they have no roome for Christ or his directions or comforts as the word here imports as being sufficiently provided as they think without him or they think his doctrine but cold comfort to wait upon and follow in a time of straite or they cannot digest his spiritual instructions as being so contrary to the dictates of flesh and blood and laying a necessity on them to have so mean a conceit of themselves or they affect it not because of his authority who speaks it but because of novelty finenesse of expression or the like external motives or the affections they have do not make it sink down in their hearts to take root there and bring forth fruit but it only fleets for a while in their imagination or if they be never so clearly convinced yet out of pure malice they will reject and oppose it Therefore saith he my word hath no place in you See Jer. 22.21 Exod. 6.9 1 Cor. 2.14 Acts 17.19 20 21. Matth. 13.15 20 21. 7. Where the Word is barred out and gets not roome in mens hearts there men are ful of mischiefe and prone to all evil and particularly where the Word preached is not received men will readily turne persecutors Therefore saith he ye seek to kill me because my word hath not place in you For not only is this a just judgement of God upon such despisers but the frequent inculcating of the Word will irritate their corruption and it will grow worse and worse There is no member of the Church how civil or discreet soever but if he receive not Christs Word into his heart he is ready to turne a persecutor From ver 38. Learn 1. Christ as he is inseparable from the Father so is he upon all his counsels and knoweth his secrets for saith he I speak what I have seen with my Father to wit his eternal counsels concerning lost sinners whereof I am made participant 2. Christ also is the faithful interpreter and revealer of his Fathers counsel for his peoples good and his doctrine is in all things agreeable to the counsel and will of God for I speak that which I have seen with my Father And this as it sheweth the great priviledge of the Church to whom these secrets are concredited Rom. 3.1 2. so it doth highly aggravate their contempt who reject this messenger and his message Heb. 2.2 3. and 12.25 3. It is not enough that wicked men be shewed their evil way in it selfe but they should be led up to see from what principle it flowes and what the dangerous consequents of it are Therefore doth Christ lead them up here to see what their malitious opposition unto him was and whence it flowed 4. It is one sad mark upon wicked men and adversaries to Christ that as they are opposite unto him so their opposition proveth that he and they are not children of one Father Therefore doth he point out himselfe and them as having different and contrary Fathers I speak what I have seen with my Father and ye do that which ye have seen with your Father Whereas with his own children it is otherwise Job 20.17 5. Let wicked men boast never so much of their parentage and priviledges Yet their works and carriage do prove that Satan is their Father by whom they are acted and guided and whose wayes they do imitate for saith he ye do that which ye have seen with your Father where Satan is called their Father not in respect of the substance of their nature which is neither created nor begotten by him but in respect of the corruption of thâ—ir nature and manners into which he was a chiefe instrument to draw man in Paradise and doth yet foster and hold it on foot in his posterity Likewise while he saith ye do what ye have seen with him it is not be understood of
was created perfect in one of the sixe dayes yet before the fall of man he had left his first habitation 2. The cause of Satans fall was in himself who of his own accord left his original holinesse and station for be abode not in the truth but forsook it 3. As since Satans fall there is no spark of goodnesse holinesse or truth in him for there is no truth in him So this depravation proves that he is fallen from that condition wherein he was created therefore doth this come in by way of reason that since God made all his creatures good and perfect in their kinde therefore it must necessarily follow that he abode not in the truth because now there is no truth in him And so the Lord is cleared of his fall 4. Satan since his fall is a great enemy to man and full of malice that man should fill that roome from whence he fell So much appears in his being a murderer and liar and that from the beginning He did begin soone and continues long so that Gods people are to remember that they dwell in a world where Satan is going about full of rage 5. Whatever mask Satan put on in dealing with men Yet he is but seeking their destruction both of soul and body for he is a murderer 6. Satans attempt and successe upon our first parents is a clear evidence of his designes against the children of men and a sad document shewing how farre he may prevaile with the best if they be left to their own free-will Therefore is it peculiarly marked that he was a murderer from the beginning as a clear warning to all from what he did to Adam and Eve hazarding the destruction of their and all their posterities souls and bringing them all under the sentence of bodily death 7. Satans great engine for bringing about his bloody designes is lying and deceits Therefore is it subjoyned he is a liar And by this he prevailed with our first parents subtilly calling the truth of God in question So that to give heed to his lies against the truth is in effect to give up our throat to the murderer 8. As Satan is a very subtile and crafty adversary full of cunning and sleight to entrap the simple see 2 Cor. 2.10 11. Eph. 6 11 So he is in all he saith a liar and not to be trusted for so saith Christ there is no truth in him he is a liar Therefore though he transforme himselfe in an Angel of light and busk up his projects Yet men are not to be taken therewith And though he sometime speak truth as sometime he did commend Christ Mark 1.24 Luke 4.34 and his servants Act. 16.17 and may bear in true challenges upon beleevers Yet he is still to be rejected as intending thereby to deceive For by his commendation of Christ and his followers he intended either to make them be suspected or to draw persecution on themselves by casting him out as befel Paul And when he pleads Gods cause against his people it is but to drive them from God and when he chargeth upon them what they deserve his scope is to deprive them of all hope of remedy and perswade them that they shall be dealt with only according to deserving 9. Satans sinne is of himselfe and all the evil that is in the world God is free of it and only Satan as the enticer and we as the consenters are to blame for it for when he speaketh a lie he speaketh of his own he is the father of it or the inventer and beginner of it in himselfe and his followers Ver. 45. And because I tell you the truth ye beleeve me not Here Christ doth confirme his assertion concerning their being of Satan And as before he had proven they were of him and imitaters of him in murder so here he proves the same in the matter of lying shewing that they were like Satan in that also because they will not believe him and his doctrine even because it is truth And upon this followeth the other of their seeking to kill him because he told the truth verse 40. Doctrine 1. Rejecting of truth and wilful and malicious contradiction thereunto is the great trade of Satan the lyar and their practice who are his children and acted by him for in this doth he instance Satans lying and their sinning like him 2. As Satan since his fall hath cast off all aw of God and neither fears his justice nor hopes for mercy and doth maliciously oppose truth because it is truth and crosseth him in his designes So Christs enemies being acted by Satan will oppose truth for no other reason but because it is truth They will beleeve any thing but truth and the more true the doctrine be the more will they oppose it for because I tell you the truth ye beleeve me not 3. Let wicked men oppose Christs doctrine as they will yet it is truth and any doctrine they embrace beside is but a lie which will disappoint them in end for however they believe not yet saith he I tell you the truth Ver. 46. Which of you convinceth me of sin And if I say the truth why do ye not beleeve me In the third place Christ in this reply doth vindicate himselfe and so prevents an objection and aggravates their infidelitie For whereas they might object against the former challenge in ver 45. wherefore should we beleeve thee and leave our own Religion for thy saying whom we know not Christ answers that since none of them could convince him of any sin and his doctrine was the very truth therefore they could not but sinne hainously in not giving him credite whoever he were Whence learn 1. As Christs publike Messengers are obliged to be irreprehensible and true in their doctrine so this was eminently and singularly true of Christ who was the spotlesse Lamb of God and infallibly true in all his doctrine for he was without sinne and said the truth 2. It is not sufficient to condemne any that malicious men do calumniate and traduce them unlesse they can also argue and make it out for Christ requires of his accusers that they convince him of sinne or by arguing make it clear that what they assert is true 3. Christ was so perfectly spotlesse and innocent that albeit he lay buried under calumnies yet none of his most malicious adversaries could ever make it good that he was guilty of one sinne for saith he which of you convinceth me of sinne 4. Albeit the blamelesse carriage of men doth serve much to make away for their doctrine and doth aggravate their sinne who despise it Yet should not be a snare to draw others to receive any thing they say unlesse it be made clear that it is truth Therefore in grounding this challenge Christ adds this to that of his sinlesnesse I say the truth 5. As the doctrine of innocent and infallible Christ ought without contraversie to be credited so their consciences
threatnings And they desire rather to have some what to carp at in them then to be drawn by the sweetnesse thereof to embrace them for they rage as much here at his sweet promise as they did formerly at his sharp chalenges 2. As wicken men do reproach Christ out of malice and all the arguments they pretend are but invented to cover their malice So they will sometime be forced to bewray themselves that it is so for say they now we know that thou hast a devil and if but now they know it why said they it before Certainly all the arguments they bring soâ—th were but invented to colour that resolution which they had laid down to reproach Christ 3. Mistakes of Christ and understanding of his doctrine in a carnal sense gives occasion to persecutors of many cavils for upon these grounds doth their exception run wherein they glory so much They think it absurd enough if they can infer from his discourse that he makes himself greater then Abraham and the Prophets which yet is the very truth and they mistake him as if he were speaking of the first death when he is speaking of the second death 4. Christs enemies do falsely pretend to be honourers of the Saints that they may bear him down for so do they here cry up Abraham and the Prophets to make him odious 5. Albeit Saints be truly excellent yet they have no priviledge against bodily death but must pay that debt partly to be a testimony that they are by nature heires to the first Adam and do carry a body of corruption about with them while they are in the world and partly that they may be translated to a better life for even Abraham and the Prophets whom they cry up as singular are dead 6. Such as do in a carnal way over-value the Saints they prejudge Christ of his glory and due estimation for so did they by their excessive commendation of them Art thou greater then our father Abraham c. And this disease is more frequent not onely in them who set them up in Christs roome to be sharers with him in leaving merits to be made use of by the Church and in being Mediatours of intercession but in them also who doat so much on Saints as they forget to give Christ the glory of any excellency that is in them and who implicitly follow them not considering whether they be following Christ in that wherein they follow them or not 7. Christ is truly singular and matchlesse and if all the Saints were put together they are all nothing to him and he can do that which they cannot all do for this together with the clearing of their mistake of what he spake concerning death is the clear answer to all their cavil that indeed he is greater then all of them put together Verse 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a liar like unto you but I know him and keep his saying Followeth Christs answer to this exception And 1. In general in these verses he 〈◊〉 himself of any ambition in this matter and pâ—â—ves them guilty of it Whereas in their exception they thought it great ambition in him to preferrâ— himself to Abraham and all the Prophets â—â—e answers by way of concession that it he himself and of himself did take this honour on him it were of no worth but he hath it of the Father who doth allow and conferre it on him And whereas they might except that if this Father of whom he boasted so much be the true God they had greater cause to lay claime to him then he had He answers that this proves them really guilty of that ambition wherewith they charge him For they boast of him while as they have no saving knowledge of him But he knows him and would be a liar like unto them if he should say that he knew him not seeing he gives real proof of knowing him by keeping his word Doctrine 1. Such as hunt after vain-glory and seek after respect and estimation otherwise then God alloweth and approveth of they do hunt a shadow and that which really is of no worth for this is of general verity If I honour my self my honour is nothing See 2 Cor. 10.18 2. Christ seeketh no glory but what the Father alloweth on him And as he is God over all blessed and honoured for ever and as his humane nature is honoured by being exalted to a personal union with the Godhead So whoever dishonour Christ yet the Father alloweth and hath conferred honour on him as Mediatour to be a testimony how well he is pleased with the redemption of lost man performed by him and to be matter of comfort to all them who seek to this exalted Prince and matter of terrour to all his and their enemies For saith he if I honour my self my honour is nothing it is the Father that honoureth me 3. What men have received from God with his approbation and have his testimony for it they may avow and maintain it against all opposition Therefore doth Christ not deny that honour they alledged he took to himself but he avows it on this ground It is my Father that honoureth me 4. Albeit Christ be in himself God alsufficient and so is not capable of any accesse of glory Yet it pleased him to condescend so farre as to obscure his own glory under the vail of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediatour and the dignity accompanying it as great honour conferred upon him by the Father Therefore saith he my Father honoureth me above Abraham and the Prophets that I can give life to them that keep my sayings 5. Christs greatest enemies may yet be so presumptuous and deluded as to sooth up themselves with a conceit of a special interest in God for the Father is he of whom ye say that he is your God 6. Persecutors pretending to interest in God do but proclaim their own carnal ambition and selfe-seeking and that they do but lye and deceive themselves for he brings this as a proofe of their ambition and asserts that they were liars in so saying I shall be a liar like unto you 7. As none are more ready to boast of an interest in God then they who know least of him so none can prove an interest in him but they who know and acknowledge him as he is revealed in Christ by the Gospel for saith he ye say that he is your God but to refute that ye know him not to wit savingly in so far as they knew not him as Father to his Sonne whom he had sent and acknowledged not the Gospel to be his revealed will 8. It is not sufficient for proving
purpose to punish their sinnes as to manifest his own glory And so he would draw them from their curious questions to prepare themselves to be edified by his cure Doctrine 1. Such as God hath a special purpose of love unto may yet be mistaken by his dear children and get harder measure from them then Christ will give them As here the disciples do to this man upon whom Christ had mercy 2. It is a great fault in Christs disciples being tenderly dealt with themselves when they give out hard sentences against others because of their afflictions and do judge of their guilt according to the greatnesse of their afflictions Not considering that it is not dispensations but the Word whereby mens estate and condition must be tried for herein the disciples sailed who being as yet the children of the bride-chamber little acquaint with sorrowes and griefes and being little affected with the poor mans case only desiring to hold up discourse when they see Christ so diligently observe him they would dive into his guilt and provocation whereas no such thing was intended in the stroak Thus also did Jobs friends deal with him 3. Whatever be the Lords forbearance toward sinners yet all the posterity of Adam do bring as much guilt and sinne into the world with them as deserves the saddest of afflictions for their question imports this truth that this mans sinne did deserve that he should be born blind Original sinne brings death even on Infants Rom. 5.12 14. doth deserve eternal damnation and consequently it needs not be thought strange if the Lord pursue it with temporal afflictions 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours except Adam in whom all sinned unlesse they do actually imitate them Yet he may justly afflict children in their bodies and estates which they have from their parents for the sinnes of their parents and so punish their parents in them for this truth is also imported in their question that for his parents sinne he might be born blind 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer but a special respect is to be had to all the occasions and circumstances thereof for finding out the truth for so must we do here in finding out Christs meaning in this speech neither hath this man sinned nor his parents which being nakedly looked on in it selfe would seem to contain an untruth contrary to the tenour of the Scriptures but being compared with the disciples question and what himselfe subjoins the meaning is found to be that God by this affliction is not punishing their sinne 6. Albeit all men be sinners and albeit every sinne deserve both temporal and eternal judgements Yet the Lord doth not alwayes intend the punishing and avenging of sin even when he is correcting such as are sinners but may be intending an higher end for this is the true doctrine and sense of these words Neither hath this man sinned nor yet his parents but that the works of God c. Beside the punishing of sinne and the end after mentioned we finde in Scripture that God doth afflict that he may exercise his Sovereignty and dominion over men and that he may try the saith of his own as was seen in Jobs case And albeit in many cases it will be a great difficulty to attain to this comfort that Christ is not eyeing or pursuing our guilt when we are under sad afflictions Yet we may safely follow this order 1. In all afflictions we should remember that sin is the coal from whence these sparks do flie and so whatever be the Lords end yet we are still to be humbled under the sense of sin as our duty when we are afflicted 2. Albeit the Lord do not pursue any of his own with afflictions as enemies Yet there may be many failings and infirmities which the Lord requires they should be sensible of especially when the rod is on whatever be Gods end in it And in observing this Job came short as Elihu teacheth though he was a reconciled man wronged by his friends Job 36.8 9 10. 3. The Lord may be pointing at sin by afflictions when yet they are pardoned and may send out rods on penitent and pardoned Saints to vindicate his own glory and make them more cautious in time coming So did he deal with David 2 Sam. 12.13 with verse 10 11 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne and some for trial of faith and other graces Yet it is not the Lords minde that his children being corrected for sin should cast away their faith but when they take with their guilt they ought to look on their affliction as a double trial of faith having not onely the affliction but guilt also to wrastle with and therefore they ought to take especial heed to faith 5. Whatever a child of God be commanded to look unto under affliction either of guilt or trial yet they ought still to lift up their eyes above that and to expect that somewhat of God is and will be manifested in their afflictions and that this is his chief end in afflicting for so much doth the Text expressely hold out it is that the works of God should be made manifest And the expectation of this should be the chief exercise of Saints Doctrine 7. Albeit the Lord hath created the world yet his alsufficiencie is such as he can receive nothing from it nor be bettered by it onely it is a Stage whereon he doth experimentally manifest and make known what he is for this is his great end in all his works and particularly in this that the works of God should be made manifest in him 8 In Gods dispensations toward men there are to be observed not one but many purposes and proofs of his attributes and workings for the works not the work of God are to be made manifest in him His Sovereignty appeared in afflicting and his mercy and power in curing him Yea by this so much appeared as proved him to be the Messiah according to the Scriptures Isa 35.5 9. Albeit the Lord do gloriously manifest himself daily in the ordinary works of his Sovereignty power and mercie Yet such is the stupidity of men that this is but little observed unlesse he manifest himselfe in some extraordinary works also Therefore must such an extraordinary disease and cure be that the works of God may be made manifest 10. The Lord will not take advantage of the distresses of his people but onely that he may give them a proof of his love And he doth involve them in infirmities and distresses of purpose that he may let out his glory in doing them good for this man was born blind that the works of God should be made manifest in him And as thus he needeth our infirmities for him to work upon so we may glory in them
on in it and as standing in the way of a pardon from Christ for but now you say we see therefore your sinne remaineth that is I do not pardon it and ye go on to encrease it daily 7. There needs no more to make sinners miserable but to let them go on and lie over in their sinne and not be helped by Christ for this is the sad sentence against them therefore your sinne remaineth CHAP. X. THe doctrine contained in the first part of this Chapter hath an immediate connexion with what was spoken in the close of the former concerning Christs authority to administrate the affairs of his Church and people as their true shepherd and the Pharisees being but blinde guides And in this part of the Chapter Christ propounds the parable concerning the true and false shepherd ver 1 2 3 4 5. which the Pharisees not understanding ver 6. he doth himselfe explain it ver 7. 18. Upon which a schisme ariseth among the people concerning him ver 19 20 21. In the second part of the Chapter we have a sharp contest betwixt Christ and some of his enemies Wherein 1. They challenging him of want of freedome in his doctrine and desiring him to declare freely what he was He declares that both his doctrine and works had already cleared that case ver 22. 25. and that their unbeliefe was an evidence of their reprobation ver 26. seeing they had not the properties of his sheep ver 27. and needed not expect these favours which he and his Father with whom he was one would conferre upon his own ver 28 29 30. 2. They being about to stone him pretending that they did it not for any good work but for alledged blaspemy ver 31 32 33. Christ doth prove both by Scripture and by his works that it was no blasphemy to assert that he was the Sonne of God and one with the Father but it was their duty to beleeve it ver 34. 38. 3. They being offended at this do seek to apprehend him but he with draweth and leaving the City goeth to the place where John at first baptized where his ministrie is successeful ver 39. 42. Ver. 1. VErily verily I say unto you He that entreth not by the doore into the sheepfold but climeth up some other way the same is a thiefe and a robber 2. But he that entreth in by the doore is the shepherd of the sheepe 3. To him the porter openeth and the sheepe heare his voice and he calleth his own sheepe by name and leadeth them out 4. And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voyce 5. And a stranger will they not follow but will flee from him for they know not the voyce of strangers This first part of the Chapter containeth foure particulars Whereof the first in these verses is the proposition of the parable as it is called ver 6. concerning the true and false shepherd who are described from their contrary marks and properties the false shepherd chiefly ver 1. and the true ver 2 3 4 5. In it several things occurre to be cleared and observed And First The occasion and scope of the parable is breefly to be cleared And for this end it is to be considered that the Scribes and Pharisees took it in ill part that they were not looked on as the only Teachers of the Church and they did disclaime that Christ had any authority to teach the people Chap. 9. 29. And in particular they were grieved that Christ had not only asserted his own authority but had insinuate that they were blinde guides Chap 9. 39 40 41. Therefore Christ continuing his discourse to the same auditory that were present doth by this parable point out himself as the true shepherd of his sheep and consequently that he was the true Messiah who had been promised under that name Ezek. 34.23 And he doth on the contrary point out who were not the true shepherds under which description are comprehended all these who either assumed to themselves the office of the Messiah or who in their entry to an ordinanâ—y calling were intruders and not of Gods appointing or were in their doctrine erroneous or these who albeit they had an external call and preached sound doctrine yet were but hirelings as to their fidelity in discharge of their trust And as for the application of this to the present Teachers of the Church of the Jewes which Christ doth in the first place intend here we are not to conceive that Christ doth contradict his own doctrine Matth. 23.2 3. where he asserts their lawful calling and mens obligation to heare what they taught according to the Word For albeit all that be true yet they come in among false shepherds partly in so far as they were an order of Pharisees not institute by God partly as they taught unsound doctrine and particularly did corrupt the doctrine concerning the Messiah and righteousnesse to be had by him and partly as they were but mercinary and unfaithful either in the exercing of any lawful calling they had or in dispensing the true doctrine which they acknowledged Secondly Christs grave asseveration Verily verily I say unto you used both in the proposition of the parable verse 1. and the exposition of it verse 7. may teach 1 There is great need of frequent excitation and up stirring to heare doctrine and lay it to heart Therefore doth he in whose mouth no guile was ever sound 1 Pet 2.22 finde it needfull to stirre them up by this grave introduction 2. It is a matter of no small importance to people that they discerne who are their true shepherds and who are but intruders to deceive them Therefore doth Christ propund it thus as a weighty point 3. Christ by his doctrine hath not only grosse or open vices generally condemned by all to reprove but even these principles and courses that ordinarily passe currant among all Therefore also is this asseveration premitted to shew that it was a very weighty point and hard to be received as being contrary to the general received opinion that the Pharisees were the only true shepherds 4. Such as are imployed to carry truth should publish it in a reverent and grave manner and so as their behaviour give no occasion to despise or reject it Therefore also doth Christ by his own grave way of preaching commend this doctrine to the hearers Thirdly Christs practice both here and elsewhere in making use of a parable in propounding spiritual truths would be considered And this way of speaking truth in borrowed tearmes though taken from things known among men did serve for these ends 1. To make spiritual things plain and clear being spoken of in tearmes borrowed from things wherewith we are best acquainted So Joh. 3.12 And as this doth commend plainnesse in the way of preaching and sheweth Christs great skill and happinesse in expressing his minde to mens capacity which was
God beside him These and such as they whether they be before or after Christ in respect of time yet they come before him in so far as they run without his commission and instructions And though the context seeme to referre it chiefly to them who were before him in time Yet these are sufficient characters whereby to try the like persons or courses in all ages So the meaning is That whosoever take upon themselves the person and office of the Messiah and whosoever do usurp a lawful calling in the Church without his call and do not preach the sound doctrine of Christ they are in effect and ought to be accounted but murtherers and robbers and whoever do follow them and their doctrine yet none of the elect will finally persist in such a course as had been verified in the case of former seducers Whence learn 1. Such is the vanity perversity of mens hearts and so great oftimes is the Lords quarrel against the visible Church that there will not be wanting in all ages men of deluded and corrupt judgements to corrupt the doctrine and usurp the most eminent Offices appointed for her good for there is an all of them who come before him 2. However men of old and of late have cried up themselves and their devised doctrines concerning the reconciliation and salvation of sinners Yet there is no Mediatour but Christ nor any accesse to the favour of God since the fall of man but by him for all these came before him as is explained and so mistook the way 3. As faithful Teachers of Christ are a great blessing to the Church So they who â—unne unsent or corrupt the doctrine of reconciliation and salvation which is only to be had by him they are a great judgement and plague and ought to be looked on as such Therefore are they resembled to theeves and robbers of which verse 10. 4. Albeit corrupt men will not want their own followers who for not receiving the love of the truth are given up to strong delusions And albeit not only the unconverted elect but even regenerate Saints may for a time be overtaken Yet none of the elect will be suffered to persist finally in following these Sect-Masters and their corrupt doctrines for as it was before the sheep did not hear them to wit so as is expressed in the doctrine so it will be so still Ver. 9. I am the doore by me if any man enter in he shall be saved and shall go in and out and finde pasture In this verse he repeates the assertion that he is the door and clears it with relation to the sheep shewing that whoever entereth by him shall be put in a secure condition till they obtain eternal salvation and shall be abundantly refreshed and fed And by this he points out the necessity of pastours entering by him and their pointing him out as the only way of salvation which is the principal scope of the doctrine To go in and out is not to be strained here as signifying that they who enter into the fold of the Church may lawfully go out again but as sheep are cared for by their shepherd secured in their fold brought out to pasture and watched over there so they should finde in him protection and refreshment and as men in times of peace go out and in securely about their affaires so should they walk securely under his shadow See Psal 121.8 Whence learn 1. The absolute necessity of Christ is a doctrine never enough inculcate upon lost sinners who either lie secure dreaming of Gods favour or look to make their peace by other means without him Therefore is it repeated I am the door 2. It is not enough that men be convinced and in their judgement do acknowledge the necessity of Christ and the great priviledge of accesse through him unlesse in their practice they emprove and make use hereof for he is the door that by him men may enter in and not stand afar off commending the great priviledge only 3. Such as come to God through Christ and do seek salvation only through him shall be preserved in all hazards till they attain to eternal salvation for by me if any man enter in he shall be saved 4. Such as come to God through Christ have allowance of much spiritual freedome tranquility and security of minde in all their Christian course till they arrive at their compleat rest for he shall go in and out doth import this that he shall not be shut up but at freedome that he may go about his lawful affairs and may do it without anxiety or feare 5. Such also as do thus come to God will finde such satisfaction and spiritual refreshment for making them grow in grace as they shall not need to complain or betake themselves to other comforts for he shall finde pasture Ver. 10. The thiefe commeth not but for to steale and to kill and to destroy I am come that they might have life and that they might have it more abundantly Christ proceeds to declare that as he is the door so he is the true shepherd And that first in this ver in opposition to these whom he called theeves and robbers that is they who give out themselves to be the Messiah or who run unsent and bring corrupt doctrine These he declares to be enemies and not shepherds as coming only to do the flock prejudice But his errand is to give them life and that in great abundance Whence learn 1. False Teachers and seducers will have so many faire pretences and plausible shewes and appearances that the evill of their way will not be soon seen Therefore must it be so much inculcate what it is the thiefe comes about 2. Let seducers pretend never so faire and people be never so much taken with them Yet they do really come for the hurt of the flock and it will prove â—o and be seen in end for the thiefe comes not but for to steale c. that is the whole scope of their work And this meeâ—s with the blinde charity of any in the flock who fear not so much hurt by their errours â—s they expect good by their faire shewes of piety and pâ—â—â— 2. Seducers are but thieves in regard they do but make a prey of men taking them away from Christ stealing away their food that they may give them poyson and betraying Christ of his glory and them of their happinesse and in regard they do all this in a clandestine and indirect way Therefore is it said The thiefe cometh not but for to steale 4. How happy so ever â—â—â—ded souls may think themselves in being made a prey to seducers and in being deluded with their indirect insinuations Yet all this tends but to their destruction and to their eternal ruine if mercy prevent it not for as the thiefe cometh to steal so also to kill and to destroy and so they are robbers or murthering theeves as ver 8. 5. Christ is a
Church at that time and yet were sheep 6. Such as are Christs sheep by election and purpose must not only be converted but brought in to the society of the visible Church to live under Christs care and government for they must be brought to the fold 7. Christ himselfe is chiefe in bringing in his elect whatever instruments be employed And he is at pains to seek them and gain their consent as being bound in the Covenant of Redemption to present all that are given him by Charter blamelesse before the Father Therefore saith he I bring them and I must bring them the matter not being left arbitrary even in respect of his obligation 8. Gods purposes are so unchangable and Christs grace conferred and applyed to the elect so efficacious and invincible in operation that he can undertake to prevail with them to whom he so applieth it for he undertakes they shall hear my voyce which includes both faith and obedience 9. All Christs converts in all times and places will carry the same stamp and have the same properties agreeable to the Scriptures for what was the mark of his sheep in Judea ver 3. the same is the character of converted Gentiles and they shall hear my voice 10. As all true converts are brought in to the society of the Church So under the Gospel the partition-wall betwixt Jew and Gentile is broken down and they make up but one Catholick Church for there shall be one fold 11. Christ is the only one chiefe Shepherd of the Catholick Church dispersed through the world of Jewes and Gentiles for there shall be one fold and one shepherd Ver. 17. Therefore doth my Father love me because I lay down my life that I might take it again 18. No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it againe This commandment have I received of my Father Because Christ had given that as one proofe that he is the good shepherd that he would lay down his life for the sheep and the Jewes could not endure to hear that their Messiah should suffer Yea and his very friends stumbled at it Matth. 16.22 Therefore in these verses he closeth this discourse with obviating that scandal And 1. He declareth that the Father loveth him because of this his suffering which is not to be understood of that love wherewith he is loved as the eternal Sonne of God but of love to him and approbation of him as Mediatour evidenced in his through-bearing of him in his duty and his exaltation of him after his suffering 2. He declareth that he was to lay down his life not to continue deaths prisoner but that having payed the ransome he might take it again with the Fathers approbation 3. Which explains that expression of laying downe his life He declareth that for the nature of his death it was not forced upon him but he yeelded to it by a voluntary dispensation and would prove it was so by his recovering of himselfe again out of the bonds of death 4. He declareth that he did all this in obedience to a command laid upon him by the Father and this is the ground of the Fathers love to him and of his voluntary submission All these being put together may take away all just ground of stumbling at his crosse Doctrine 1. Christ held out with his ignominious crosse is the great stumbling-block of the world for so is here imported 2. Albeit shame and ignominy joyned to the crosse do adde to the grievousnesse thereof Yet all that could not hinder Christ to undergo it for the good of sinners Heb. 12.2 and that he might cast a coppy to his followers 1 Pet. 2.21 c. Yea he not only bare the crosse but had so much courage under it as to commend it as lovely to them who are ready to stumble at it Therefore whoever stumbled at it yet not only saith he I lay down my life but he propounds such considerations as may make it appear lovely 3. Christ the Mediatour is beloved of the Father and is he in whom he is well pleased that so all who come in under his shadow may be accepted in him for saith he my Father doth love me 4. The Father is so well pleased with the reconciliation of lost sinners that he loveth Christ for the undertaking thereof and is fully satisfied with his suffering for attaining that end In both these respects it holds good Therefore doth my Father love me because I lay down my life The Father is pleased with him that he undertook that service and is content with his death as a sufficient ransome 5. Crosses that seem very gloomy and have much displeasure in them are yet consistent with the Fathers love toward the sufferer especially when they are well borne So much may we learn from Christs experience who albeit he drank of a verry bitter cup yet was beloved of the Father 6. Gods love manifested toward any in their following of his way is a sufficient cordial against all the bitternesse of it for albeit Christs sufferings were bitter and stumbled at by many yet this sufficeth him that therefore doth my Father love me 7. The backside and issue of Christ and his followers crosse being rightly considered may sweeten all the rough way that leads to it Therefore doth he subjoyne as another encouragement I lay down my life that I may take it againe 8. Christ having laid down his life for the Redemption of lost man did take it again as a testimony that the Father was satisfied with his sufferings and to be a ground of strong consolation to beleevers and to remove the scandal of his ignominious death for all these are to be found in his taking his life again 9. Christ in suffering death for sinners was not forced to it nor could enemies have reached him against his will But he did it voluntarily that so he might commend his love to sinners and might teach us to act and suffer for him willingly being confident that enemies can never reach us without our Father Matth. 10.29 for No man taketh it from me but I lay it down of my selfe 10. Christ by his resurrection gave a proofe how voluntarily he rendred himselfe unto death Therefore saith he I have power not only an instruction from the Father but a liberty at his own pleasure as to any thing men could do to lay it down and I have power to take it againe And by this also he would prove that he can put a period to the sufferings of his own when he pleaseth without any help of their crooked wayes 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Sonne before the accomplishment thereof Therefore saith he This commandment have I received of my Father which clears that he came into the world instructed how to go about this work See Psal 40.6 7. with Heb.
and so to be fleeting wanting a foundation to rest on and this tends to the destruction thereof as the word also signifieth 6. Wicked men will not finde the cause of their distempers within themselves so long as they can alleage any thing without them if it were even Christ and his Doctrine to fasten it upon for they lay it all to his charge Thou makest us to doubt alleaging that he spake not plainly what he was whereas as Christ after cleareth it was their own blindnesse and their darknesse contracted through malice that did hide all this from them 7. It is a very malicious disposition in men when they seek advantage against Christ and his servants in their free doctrine and when they desire them to speak freely of purpose to bring them in a snare for say they If thou be the Christ tell us plainly of purpose to entrap him Verse 25. Jesus answered them I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me Christs answer to this Question consisteth of foure branches In the first whereof in this ver He clears himselfe from being any cause of their unbelief or incertainty in this matter as having already cleared that case fully both by his Doctrine and Miracles and so the blame was all their own Whereas Christ saith I told you albeit we will hardly finde that expressely and in plain tearmes he had said to these persecutors that he was Christ whatever he did to his disciples and to some others Chap. 4. 25 26. and 9.36 37. Yet we finde that he had oft-times said the equivalent and spoken of himselfe in such tearms as was only competent to the Messiah So Chap. 5.25 26. and 6.35 48 51 53 54 c. and 7.37 38. and 8.12 35 56 58 and in this Chap. ver 9.14 15 16. and elsewhere Doct. 1. Whatever be the pretences of men for their unbelief yet the true cause thereof is in themselves and not in Christ or in his way of doctrine or dispensations Therefore doth he clear himselfe and lay the blame on them 2. Christ word and his works are sufficient to ground our faith and confirme it concerning him and what he is Therefore saith he to clear himselfe I have told you and the works that I do in my Fathers name as Mediatour and his Ambassadour they bear witnesse of me to wit that I am the Messiah For albeit the Apostles were to do greater works Joh. 14.12 yet they wrought them not in the same way nor by their own power but in his name that they might testifie and bear witnesse to his glory 3. Such as do not acquiesce in Christs word and working for confirmation of their faith they will not profit by any other mean of their own devising Therefore doth Christ reject their desire concerning any further information since they refused to profit by what he had said and done 4. Whatever specious name men give to their own not closing with Christ Yet in effect it is nothing else but infidelity and the fruit of an evil heart of unbelief Therefore whereas they said only they were in doubt or suspense ver 24. He tells than plainly ye beleeved not 5. Where the Lord affords many means of knowledge and faith there unbelief will be the more hainous for saith he I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me and yet ye beleeve not as is subjoyned ver 26. Verse 26. But ye beleeve not because ye are not of my sheep as I said unto you In the second branch of this answer Christ points out the true cause of their infidelity Which is not the obscurity of his doctrine but their not being of his sheep that is not as yet converted and not only so but evidenced to be reprobates if they continue in that sinne And by this he prevents a great objection and the scandal of their not embracing him who were eminent in that Church and sheweth that this contempt did not reflect on him but on themselves Whence learn 1. Despisers of Christ will get no affront rubbed upon him but all the prejudice and disgrace is their own Therefore doth he clear here that their unbelief reflected on themselves 2. Albeit Christ will not reveal unto men his eternal purposes concerning them till first they declare what is in their own hearts Yet as he knoweth who are elect and who are reprobates and as he hath recorded in his Word the evidences of men that are reprobates or at least in a reprobate condition So he could have wicked men affected and affrighted by seeing such evidences in themselves Therefore upon their unbelief he leads them up to see ye are not of my sheep that they might consider how deep their sinne drew 3. Mens unbeliefe under the means of faith is a clear evidence of their being in a reprobate condition and their continuance therein an evidence that they are reprobates for ye beleeve not because ye are not of my sheep 4. Christs doctrine is not yea and nay but still the same and it is mens great fault that being often warned of their danger yet they mark it not nor make use of it Therefore doth he subjoyne As I said unto you to wit in the foregoing parable where it had been insinuate and frequently elsewhere he had pointed out their dangerous condition And by this he would tell them that his thoughts of them were still the same and that it was their great stupidity not to take notice of what he had so often repeated Ver. 27. My sheep hear my voyce and I know them and they follow me In the third branch of the answer Christ proves what he had said of them by shewing the contrary properties of his sheep which were wanting in them These he repeates from the former parable and explication Whence learn 1. Whoever reject Christ yet he will not want his own peculiar people and their carriage will refute such as pretend to be Gods people and yet live wickedly Therefore doth he here again record that he hath sheep and what their carriage is 2. It is an undenyable and special evidence of Christs sheep that they give up themselves to his teaching and direction and do incline their heart and care to take notice of what he saith for it is repeated as a special mark my sheep hear my voyce 3. As Christs sheep hear him so they meet with special care and providence from him in that he not only knew them from eternity by special purpose and draws them to him by special love but hath an especial eye and care of them for and I know them 4. As it is the duty and property of Christs sheep not only to hear but to follow his directions So the consideration of his love and care should envite and encourage them so to do Therefore after that I know them it is subjoyned as
conscience Hazards either real or apparent are strong motives to disswade our carnal hearts from duty but these are no sound arguments in divinity for they think it a strong argument The Jewes of late sought to stone thee and therefore goest thou thither again But Christ counts not that sound that men should choose their way according to their apprehension of dangers or safety in it but according as God clears a calling whatever difficultie be in the way As reckoning that many difficulties will tryst men with many proofes of love and that as they but sought to stone Christ and yet could not effectuate it So the Lord can give safety even in the midst of dangers when he pleaseth 6. It is the great sinne of men possessed with the slavish fear of trouble that not only they decline duty but are selvish so that they minde neither the honour of God nor the good of others so they may keep themselves in safety for so much appears in their declining Judea to be free of trouble never regarding Lazarus or his sisters need nor the glory of God which was to shine in raising him up Ver. 9. Jesus answered are there not twelve houres in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Followeth Christs answer to their objection against his resolution consisting of two parts The first whereof in these verses is general Concerning which they who understand this day and the houres thereof of mans life time wherein he is to go about his bussiness do indeed speak this for truth that the time of Christs calling in that way was to be ended at his death and that men could not reach him till the houres of his life were expired and therefore he needeâ— not feare But neither doth that so fiâ—ly agree with what is subjoyned ver 10. of mens stumbling in the night nor yeâ— with Christs own practice who albeit he knew he should be in safety till his houâ—e came yet he did use lawful means and follow the Fathers call in removing from place to place as is manifest in his going lately out of Judea Therefore if we consider 1. The order that God hath established in nature in appointing the day for mens labour in all the houres thereof and not the night because men cannot but stumble in it Psal 104 20. 21 22 23. 2. Christs particular answer ver 11. wherein he shewes his calling for this journey Iâ—â—â—ay we consider these we will finde the sense of this general answer to be this That a calling from God is like day-light to a man to prevent fear of stumbling or inconveniency and danger whereas he who neglects the opportunity thereof may fall in many inconveniences like a man who neglects his journey till the evening or night and therefore cannot choose but stumble seeing he wants the light of day and hath no light in him to supply that defect And by this Christ leads them to understand that as he had a calling to leave Judea so if he could clear a calling to return to it again there was no danger whereas to sleight a calling would draw on real inconveniences Doctrine 1. The great task and exercise of Christians ought to be to turn their eyes from studying inconveniencies and hazards to study their duty and calling as their work and care and then leave the care of events unto God Therefore doth Christ draw them who were affected with fear of dangers to consider seriously what calling there was for that undertaking 2. As the Lord hath honoured the children of men by appointing unto them lawful callings wherein they may serve him whatever their calling be in it selfe So he hath appointed times and opportunities of these callings which are not to be neglected for a calling is like the day wherein a man may walk and there are twelve houres in this day that is a prefixed time for going about this calling as there is for day-light which is not be neglected more then a man would neglect the day time to go about his businesse in it The expression alludes to the custome of the Jewes who divided the day and the night each of them in twelve houres and that both summer and winter only they shortned the houres of the day in winter and lengthned them in summer and so contrariwise the hours of the night 3. A man that followeth a calling from God and emproveth all the opportunities thereof is in a safe course and so needs fear no danger for as if any man walk in the day he stumbleth not because he seeth the light of this world or the sun so he that hath the light of his calling needs not stumble but that may be to him as day-light is to passengers See 1 Pet. 3.13 For albeit following of Gods call will not alwayes keep men from trouble but Christ himself when his course was finished and very shortly after this met with it Yet 1. They will get their day finished and shall not be interrupted till they have finished their work as Christs experience teacheth See Luk. 13.31 32. 2. If they be not kept from difficulties yet following their calling they are kept from the guilt of procuring them sinfully 3 They may be sure they shall be blessed and 4. That God who employes them will make up all their losses to them So that the clearnesse of Gods call affords more peace then all the difficulties men can mâ—et â—ith in a calling can make void Doctrine 4. As mans life is but short so the opportunities of following of a calling from God are but short and soone lest in deâ—mably for it is but a day of twelve hours after which a night cometh 5. As men who run on danger without a calling may meet with many a snare So they who neglect Gods call for fear of trial may meet with sover difficulties in their own way for if a man walk in the night he stumbleth because there is no light in him to take up hazards which God hath appointed the Sun to point out unto men The meaning is not only that he who runs without a call stumbleth but that as a man who having business to do in the day time yet doth not set out till night doth exceedingly prejudge himselfe so he who either rejects Gods call and takes him to follow his own counsels or he who fits the opportunities of doing his calling and comes too late may meet with sharp trials Ver. 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Christ having in general cleared the usefulnesse and safety that is in following a calling doth in this second part of the answer clear his own calling to this journy in particular to wit that he might raise Lazarus who
the Disciples of this hazard Matth. 26.2 he doth upon that occasion resume things that had been done before to clear how he was betrayed Namely that the Priests consulting upon some expedients how they might catch Christ Matth. â—6 3 4 5. Judas who had been disappointed of gain by that ointment pouered on Christ went and offered his service to them ver 6. 14 15. Doctrine 1. Albeit men are bound by all lawful means to preserve themselves from the unjust violence of persecutors Yet when Gods time and calling cometh and when men see it is the will of God they should suffer they ought to set their faces to it chearfully for whereas before Christ withdrew Chap. 11.54 Now when the Passeover the time of his suffering draweth nigh he comes to view again and draws toward Jerusalem See Mark 10.32 33. Luk 9 51. 2. He came so long before the time to Bethany where Lazarus and others were Not only that he might stay there and give an occasion to Judas to go his way to the Rulers or to attend till he people hearing he was there might meet him in a solemne manner and he might be conveighed in state to the place of his sufferings of which afterward But his end more especially in this was to refresh and confirme his friends there with his company before he should be taken from them and to refresh himselfe also before he went to his trials And so it teacheth 1. Where Christ hath love and an interest he will not stay long away for here after his retirement he returns to Bethany 2. When stormes are arising Christ will not forget his own to give them a visite sooner or later to fortifie them against them for six dayes before the Passeover at which he was to suffer he comes to Bethany to refresh and confirme his friends by his company and by warning them of his suffering as it is ver 7 3. It is a very refreshful cordial under sufferings to have the company and society of godly friends with whom we may converse at any time for Christ also subjected himselfe to make use of this And as he seeks it in the Garden Matth. 26.38 40. so here he seeks it in Bethany See how Paul esteemes of a visite in his bonds 2 Tim 1.16 17 18. Doctrine 1. Where Christ converseth with his people he will make a place famous by eminent proofes of his power and love for them for now the former description of Bethany Chap. 11.1 is laid aside and it is most famous that Lazarus was there which had been dead whom he raised from the dead Ver. 2. There they made him a supper and Martha served but Lazarus was one of them that sate at the table with him 3. Then took Mary a pound of oyntment of Spikenard very costly and anointed the feet of Jesus and wiped his feet with her haire and the house was filled with the odour of the oyntment In these verses we have Christs entertainment at Bethany A supper is made for him at which Martha served and Lazarus sate with him but Mary anoints Christ with precious ointments This supper was made for him in the house of one Simon a leper who it seems had been cured by Christ as may be gathered from Matth. 26.6 7. where Maries deed is recorded but her name suppressed and it seems Lazarus and his sisters have been invited also As for this practice of Mary I shall leave what was extraordinary in it till it 's own place ver 7. Only it being the custome in these countries to anoint their guests and wash their feet at feasts Luk. 7.44 46. she out of her great love will do it with great charge and expence And whereas here it is said she anointed his feet and the rest say it was his head Matth 26.7 we are to understand that she did anoint both though she only wiped his feet and breaking the boxe and powring it on his head Mark 14.3 it seems the copiousnesse thereof made it run from his head to his feet Doctrine 1. As temporal things are due unto Christ and his Ministers who sow spiritual things 2 Cor. 9.11 So they who have participate of his bounty will make him very welcome for there they made him a supper 2. Albeit it be the great sin of men to pamper their own bodies and make provision for the flesh Yet it is not unlawful at some times to enjoy the liberal use of the creatures in a sober manner for Christ doth not decline this supper Sometimes he went into the feasts of Pharisees Luk. 7.36 sometime with Publicans Matth 9.10 c. and 11.19 not for their sare but that he might gain them as love is a very gaining way And here he feasts with his friends that they may be refreshed together 3. As for Martha's serving albeit she was reproved for this at another time Luk. 10.38 39 40 41 42. not simply for her serving Christ that way but comparatively and when it crossed better duties Yet now when it interrupts no better duty her care was commendable that she would serve though the house was not her own And it teacheth That when Christ is dear to any they will not disdain to stoop to do meanest service to him or his for his sake as Martha served here 4. As Christs miracles are true and real and not lying wonders So the memory of his wonderful works are not to be forgotten nor ought to wear out with length of time for both these ends it is marked that Lazarus was one of them that sate at table with him both to confirme the truth of his resurrection as Mark. 5.43 Luke 24.41 42 43. Acts 10.41 and to keep us in minde of that wonderful work that he who was once in his grave should now be eating 5. According as men abound in love to Christ they will bring forth evidences thereof in serving of him As here Mary outstrips them all 6. Love to Christ is ingenious to finde out a way to evidence it selfe and when all are busie it will finde some work that is undone to be done to him and for him for when some are preparing the supper Martha is serving and Lazarus entertaining him at Table Mary findes out this to anoint his feet 7. Love is very prodigal so to say and will spare no expences on Christ for she took a pound of very costly Spikenard to do this of the worth whereof see ver 5. 8. True love is still accompanied with humility and reverence to Christ and when it doth most to Christ it keeps a man still humble for when she had done all this she wiped his feet with her haire either to make them clean before the ointment came upon them or to wipe off the ointment after it had suppled his feet 9. As the fruits of love will not hide so they have a fragrant smell for so much may be gathered by allusion from this that the house was filled with the odour
c. See John 13 7. 4. The treasures of knowledge hid up in Christ were not fully opened up till Christ was glorified for when Jesus was glorified then remembred they c. Hereby is kept a due proportion betwixt the head and his members that he shall be first exalted before they get their full allowance And hereby also Christ being exalted giveth evidence that he remembers his people See John 7.39 Acts 2.33 Eph. 4.8 5. Confession of infirmity and ignorance is a sweet fruit of the Spirit poured out And the more one have received they will be the more sensible of and ready to acknowledge their frailties for John the beloved disciple being now enlightened is most forward to record that they understood not these things at the first 6. When the Spirit of God is most amply poured out he will still lead men to the Scriptures to discern of Christ and compare their own actings by it for so was it in the disciples best dayes they remembred that these things were written of him and that they had done these things to him 7. It is an evidence of Christs being exalted at the right hand of the Father for the good of his people when he brings Scriptures to their minde makes them clear to them and cleares their practise there for when Jesus was glorified this was a comfortable evidence of it they remembred these things Verse 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record 18. For this cause the people also met him for that they heard that he had done this miracle In these verses is recorded what wâ—s the seen cause for the unseen was the over-ruling hand of God moving the multitude to come out and conveigh him in state to wit Some of the people of whom see chap. 11.45 their testimony concerning the miracle wrought on Lazarus which as they had published before and so drew many other people out so over again they proclaime it on that day that they may contribute to the solemnity of the triumph Whence learn 1. It is the part of all such as have been witnesses to Christs working on themselves or others to publish the same to his praise for the people that was with him when he called Lazarus c. bare record 2 As it is at all times a sinne to smother the praises of Christ So in particular in dayes of solemnity it is our sin not to joine and bring in what we know to make up the song for they bring in that particular to make up the triumph 3. In a day of Christs power and when he is to â—â—t â—lâ—ay to himselfe he can furnish means and make them effectual to bring it to passe for he makes â—hâ—â— miracle an occasion to bring about this triumph 4. Iâ— they encourage men to publish the praise of Christ working as they know of it that God may make their wâ—ak endeavours effectual to work upon very many for the testimony of some drew out this great confluence to Christ 5. It is the duty of them who hear any thing of Christs commendation to go and seek him and do homage to him for for this cause the people also met him for that they had heard that he had done this miracle Verse 19. The Pharisees therefore said among themselves Perceive ye how ye prevaile nothing Behold the world is gone after him In the last place John records what was the Pharisees part in the time of this triumph and sâ—â—ing iâ— They are galled at the heart that they have had so little inâ—cesse of their endeavours and that now all aâ—e flocking to him We finde some of them carping in the midst of the triumph Luke 19.39 as having gone out with the rest to seek some advantage but this seems to have been their language one to another when they saw the people crowding ouâ— of the City Doctrine 1. In the day of Christs greatest solemnity there will not be wanting some sore hearts at it some Michal to despise David while he is dancing And that is a part of the glory of the triumph Psal 112.10 Mic 7.10 for the Pharisees are here galled 2. It is an evidence of a malicious disposition when men will neither serve Christ themselves nor can enduâ—e that others should do it for such is their humour here 3. Greatest enemies wiâ—l be convinced at last that do what they will their opposition against Christ and his installing in his Kingdom will be to no purpose for say theâ— perceive ye how we prevail nothing the world that is all 〈◊〉 people is gone after him whereas we thought to have p 〈◊〉 〈◊〉 d that none at all should have gone 4. It is a great plague upon persecutors that when they want successe they will not observe Gods mercy impeding them in an evil couâ—se nor his hand resisting them that so they might stoop But all their disappointmenâ—s tend only to kindle their fury and heighten their rage for under this disappointment all they bâ—eath out is fury and envy 5. As it is Christs way to make his glory spread the more it is opposed and envyed for the world goeth after him when they oppose So the envy of persecutors looks on Christs successe in a multiplying glasse to augment their own sorrow for when they say Behold the world is gone after him albeit the world be taken for a multitude of all sorts of people in it as now strangers and others are flocking out yet their liberal way of expression intimates how much they resent it and look on it as more then indeed it was Ver. 20. And there were certaine Greekes among them that came up to worship at the feast 21. The same came therefore to Philip which was of Bethsaida of Galilee and desired him saying Sir we would see Jesus 22. Philip commeth and telleth Andrew and again Andrew and Philip told Jesus Followeth to verse 37 the third part of the Chapter wherein is contained Christs doctrine and exercise upon occasion of some Greeks desiring to see him who was now become so famous by reason of this triumph It may be taken up in these 1. Their deare and way of propounding it ver 20 21 22. 2. Christs answer wherein waving their respects tendered to him he preaches of the glory and fruit following upon his suffering ver 23 24. and of their duty who would seek to make acquaintance with him ver 25 26. 3. Lest this doctrine of his death and suffering should stumble them he first by sore exercise ver 27. and then by consolation sent from heaven ver 28 29 30. doth make it evident it was the minde of God he should suffer and yet not sink under it 4. Being calâ—â—ed in his exercise and cheered up with the late sensible consolation he preaches more fully concerning the glorious fruits of his death ver 31 32 33. 5. An objection being moved against his doctrine
them which may swallow up the bitterness and griefe they put us unto and which we do pore too much upon So Christ is comforted over the bitternesse of the cup of his sufferings whereof he had a late taste by looking upon the fruit thereof 6. By the fall of Adam this inferiour world is out of frame and in disorder Not only is the whole Creation groaning and travelling in pain Rom. 8.22 but all mankinde by nature are lying in wickednesse with their backs upon God after whole image they were created and sinne and Satan are raging in them at their pleasure and making them fight against God with whom they were entered in a Covenant of friendship for so is here imported that there is need of a judgement or restauration in this world 7. No mean that could be devised beside the death of Christ was able to reforme this disorder nor can put in frame these things that are out of course for saith he now and by no other mean is the judgement of this world 8. Christ by his death hath restored the collapsed estate of this world Albeit he permit the generallity of men to lye over in their lost estate as being debtor to none Yet even they are judged in so far as they are inseparable from sin which he destroyeth and as their condemnation is made manifest But in reference to the elect world he hath destroyed and subdued sin in the guilt power and effects thereof and Satan which disturb the world and hath brought in righteousnesse absolved them and asserted them into liberty in himselfe for Now saith he is the judgement of this world 9. Albeit it be said that now at Christs death this judgement is passed Yet it is not to be mistaken when even the converted elect finde sin in its guilt and power and Satan of whom in the next part of this verse so prevalent and raging For to clear what is already said in the explication Though the purchase be then made and the application be begun at their conversion yet the full possession and victory is not attained till the end 1 Cor. 15.54 55. 2. Whatever exercise it please the Lord to put them unto yet the victory at last is sure this purchase being made 3. The raging of sin and Satan which the Elect feele and groan under is an evidence they are cast out whereas otherwise they would be at quiet Luk. 11.21 22. Rom. 7.9 4. The reason why the converted Elect finde so little present fruit of this purchase is because they make so little use of an interest in Christ by faith and of the conquest we have in him our head as Rom 6.11 Thus are we to understand this purpose Now is the judgement of this world Doctrine 10. It makes up the great disorder of this world in respect of the Elect that not only they are under the power of corruption but Satan also is daily blowing at the bellows of it and himselfe also immediately suggesting wicked tentations for here it is added as a great cause of this disorder that Satan is a Prince of this world who must be cast out that this judgement may be 11. Satan is a Prince and Ruler of these who live in sin not by any right but by tyrannical usurpation who doth furiously drive them on in the service of sin for he is the Prince of this world See 2 Cor. 4.4 Eph. 2.2 2 Tim. 2.26 12. Satan is an usurper who will not quit his possession with good-will unlesse he be cast out for he must be cast out Where it is otherwise and he but goeth out he doth but deceive Matth. 12.43 44 45. 13. Christs death is Satans overthrow Then did he spoile principalities and powers Col. 2.15 And the merit and efficacy of his death will cast him out of the Elect by degrees for now shall the Prince of this world be cast out Namely out of his tyranical usurpation in the world in relation to the Elect and out of them From ver 32 33. Learn 1. The Elect who are made partakers of Christs death are in themselves a great number gathered out of all nations and sexes of people and are Christs all whom he careth for Therefore are they called all men 2. Whatever be Christ purpose of love toward the Elect and his purchase for them Yet in themselves they are at a great distance from their happinesse till they be brought unto it for they are drawn to him which imports a distance 3. The Elect are not only far from Christ but so averse from their own happinesse and have so many impediments in their way that they must be drawn to it before they come for I will draw all men saith he compare Joh. 6.44 4. Christ will not want his purchase notwithstanding all these impediments his death doth purchase life to them and his efficacious power will bring them to participate thereof for I will draw all men saith he 5. They to whom Christ applyes the efficacy of his death will finde no place of rest till they be brought to communion with him and abide with him And he will not give over perfecting their happinesse and drawing them till he bring them where he is for I will draw all men to me that is to communion with me through my death and to be where I am 6. Christs Crosse will be glorious in their eyes who see the rich fruits thereof Therefore doth he describe it If I be lifted up from the earth to wit on the crosse alluding to the brazen serpent as a glorious exaltation of him when so many should slow to a crucified Saviour 7. Christ knew his own death and the manner of it before he embraced it and so he was not surprized with it but made it his voluntary choice for he spake this before hand signifying what death he should die 8. Christs victories over sin and Satan are glorious and remarkable not only in themselves but also in the way and manner of them that he should overcome by ignominy weaknesse suffering and death Therefore is the exposition of this lifting up given that we may ponder much this way of his successe 9. Christs words ought not only to be reverendly heard but should be marked and pondered till they be understood Therefore John thinks it needful not to leave this one word uncleared Ver. 34. The people answered him We have heard out of the Law that Christ abideth for ever and how sayest thou The Sonne of man must be lift vp Who is this Sonne of man Followeth to ver 37. the last particular in this part of the Chapter containing an objection of the people against Christs former doctrine concerning his sufferings together with Christs answer thereunto and the close of this purpose In this verse is their objection Wherein understanding well that title of the Sonne of man to be understood by Christ of himselfe and that his lifting up was meant of his death who gave out
by his doctrine and miracles did prevail but with few of them as himselfe often complaineth But the Apostles did bring in thousands by one Sermon at Jerusalem and by their doctrine and miracles did bring down Idols and set up the Kingdome of Christ through the world 4. Whereas Christ by his works proveth himselfe equal with the Father ver 11. and yet promiseth they shall do greater things We should be far from conceiving that this doth any thing weaken the argument whereby he proveth his deity far lesse doth it exalt them to aspire to any equality with him for whatever difference there be betwixt the works wrought by him and them yet herein is the infinite difference betwixt him and them that he wrought them by his own power as God but all they did was by faith in him who put forth his power to do the works and accordingly they did them in his name So that albeit the doing of these works tended to their encouragement yet the glory thereof redounded only to him 5. This reason why they shall do greater works because I go to my Father doth not inferre there should be any addition to his power then as God but that at that time his Godhead which in the dayes of his flesh was hid under the vail of a servants shape should more gloriously manifest it selfe 6. This encouragement of their doing greater works tends not only to prove him exalted as Mediatour after his sufferings as Act. 2.33 but also to prove that assertion ver 11. that he is one with the Father Because it is an evidence of his absolute and divine power that he can conferre this dignity upon others not as the Apostles did ministerially by laying on of hands but through faith in his name And withall it is he who doth these works by them as is after cleared ver 13 14. Doctrine 1. We have need to be often excited to consider seriously the weight and gravity of that which Christ speaketh Therefore is so frequent use made of this asseveration Verily verily I say unto you 2. Christ will bring that unto Saints out of their worst and saddest conditions which they could neither apprehend nor beleeve unlesse he had said it Therefore doth this promise of the great things for which his removal maketh way need to be confirmed with a verily verily that the disciples might give credit unto it 3. As it is by faith in Christ only that Saints are inabled to do great things and therefore the promise is made to him that beleeveth on me It will make Peter walk on the Sea and only unbelief will make him sink So the want of Christs bodily presence needs be no hinderance to faith to close with him and draw vertue out of him for enabling to do greatest things for the promise is made to him that beleeveth on me that he shall do the works that I do and greater then these after he is ascended 4. Albeit Christ only of all the Sons of men was true God and man in one person Yet the power and vertue of his God-head is not astricted to his own person but is communicable in the effects thereof to his members So that he will do that in them and by them which only God can do and they shall not want divine power for carrying them through in what they have to do for He that beleeveth on me the works that I do shall he do also c. 5. Christ can and oft-times doth work that by weak and contemptible means which he doth not by stronger and more probable causes And he did more in the world by his weak Servants then he was pleased to do himselfe for albeit beleevers be but weak creatures yet greater works shall he do saith he of every one here intended then these done by himselfe who is God over all 6. Mens lawful and spiritual employments and Christs presence with them therein are notable encouragements to beleevers during Christs absence for their work and great successe in it is one great encouragement to the disciples here And as Christ alloweth encouragement upon none who are not about their employment So it is a great comfort that the saddest of conditions afford matter of comfortable employment about them and that work may keep Saints in their pilgrimage from thinking too much long 7. Christ is a wise dispenser of his allowances who oft-times reserveth greatest manifestations of himselfe for saddest times wherein as they are least expected so they are most needed Therefore is this more ample manifestation reserved for that sad time wherein the disciples were saddened with his departure and might be ready to think that all that power whereby he wrought was quite removed with his own bodily presence 8. Christs exaltation hath neither diminished his power nor his tender care of his own But on the contrary he doth make his exaltation his unity as God and acceptance as Mediatour with the Father conspicuous in the world by his liberality and bounty toward them for this is the reason why beleevers shall do greater works because I go to my Father See Eph. 4.8 Ver. 13. And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my Name I will do it The third reason confirming this truth and pressing the exhortation which also is not only another argument of consolation against his removal but doth further clear the former promise ver 12. by shewing the way how faith employeth Christ for doing these great things is contained in a promise that he will do for them whatsoever they ask in his name which he twice inculcates for further confirmation and amplifieth the promise from his end in it which is that the Father may be glorified in and through him in what he doth in answer to their prayer For further clearing of the purpose 1. This general whatsoever ye ask c. doth not open a doore to vent all our desires to God be what they will in hope of audience for we must ask according to his will But the meaning is that what things are agreeable to his will and fit for them to receive in their station and for advancing his glory and Kingdome therein they shall be done for them being sought in faith were they never so difficult never so many for number and never so frequently needed And it is comprised in this general that it may take in not only that particular of power to do these great works but all other things also which beleevers may need 2. This promise contains not only a proofe of his Mediatourship and his successe therein in obtaining what is sought in his name and a proofe of his love to them in his absence by giving them occasion to beleeve their own eyes in his answers But a proofe of his Godhead also partly in that none can be Mediatour betwixt God and man but he who is
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
first argument is taken from the miserable condition of persecutors which their hating of him did evidence This is prosecute in three particular aggravations of their sin who did so In the first whereof in this verse is declared That however their ignorance v. 21. might seem to plead for them yet his presence and doctrine did take away all excuses and pretexts did prove them to hate him out of inexcusable malice and did so aggravate their guilt that it had otherwise been nothing in respect of what it is now Whence learn 1. The consideration of the great sin of persecutors may encourage the godly and guard their heart under suffering as being an evidence that God approveth of them and their quarrel when he is so displeased with these who oppose them and that they cannot take them to the other side but they must make God their party for this is an Argument of consolation taken from the aggravation of the sin of persecutors 2. As the presence and doctrine of Christ in the world is the greatest of mercies offered unto it so it is a sad case when that mercy is by men turned into a plague and matter of dittay against themselves as here his coming and speaking unto them was an occasion to render them inexcusable 3. Albeit all men even these who live without the written Word be guilty of sin both original and actual yet sins against the Gospel and of these who hear it are of so deep a dye that theâ—sins of the world besides are no sins in comparison thereof And that because these sins are against the greatest of mercies yea and the remedy of sin and against great means Therefore saith he If I had not come and spoken unto them they had not had sin 4. It is a great snare upon sinners that when they do greatest wrongs they may have many cloakes of hypocrisie or pretexts of ignorance necessity infirmity c to hide from themselves and others the odiousnesse thereof for so is imported that they had some cloke or pretext of excuse for their sin 5. Albeit the Lord will graciously consider and pity his own who plead ignorance infirmity or tentation in particular sailings providing they be sincere and flee to the blood of Christ even for purging away of these failings Yet the doctrine of the Gospel doth take away all pretence and excuse from wicked sinners as holding out convincing light that they cannot pretend ignorance and letting them see a remedy if they will come to Christ for Now they have no cloake for their sinne 6. It doth highly agravate sin when men persist in it after all pretexts are taken from them for this made other sins to be no sin in comparison of theirs that now they have no cloake for their sin and yet do sin on Ver. 23. He that hateth me hateth my Father also The second aggravation of their sin is that their hatred of him is joyned with hatred of the Father also Whence learn 1. Whatever wicked men do pretend yet naturally they are haters of God in so far as they love him not with all their heart or do hate that he should crosse their lusts by his commands providences and corrections for there are saith he who hate my Father 2. The great opposition and hatred against God in the world appears chiefly in opposition against Christ who is the great Butt of contradiction in the world Therefore are they conjoyned here and the one is clearing the other 3. Let men pretend never so much holiness or respect to God Yet if they hate Christ or his Gospel they are but haters of God who is one in essence with his Son who sent him into the world as his Ambassadour and who is in him reconciling the world by the Word of the Gospel Therefore whereas Christs being hated by the Pharisees who gave out themselves to be so eminent for God might seem to rub on himselfe he removes and retorts this saying He that hateth me hateth my Father also Verse 24. If I had not done among them the workes which none other man did they had not had sinne but now have they both seen and hated both me and my Father The third aggravation of their sin is taken from his great miracles That having done so great and singular works among them which they had seen yet they did both hate him and his Father and so came to an height of sin in comparison of which other sins were as nothing While he saith he had done works whith none other man did to omit what is said of his promise to his disciples Chap. 14.12 whose works are not here to be secluded but are a part of his works rendring them inexcusable It is only to be marked That however many miracles were done by many before him yet his did surpâ—sse them all for number variety kinde as not being terrible as many of Moses his miracles were and manner of doing them in his own name and not as others who obtained the doing thereof only by prayer from God Beside this was sufficient for their conviction that no wicked man such as they supposed him to be could do what he did Doctrine 1. Christ did work such miraculous works as were singular and evidently cleared what he was for they were works which none other man did 2. Christs condescending to prove what he was and to confirme his doctrine by unparallel'd miracles doth aggravate the sin of despisers far above what it would be without them for as he said before of his doctrine v. 22. So here also of his miracles confirming the same If I had not done among them the works which none other man did they had not had sin And this doth also reach us who have the same doctrine confirmed by the same miracles 3. Clearest light and conviction of Gods singular power in or with any of his will not gaine enemies But the more God manifests of himself to or in his people they may look for the more opposition for they have seen not only with their eyes but many of them convinced in their mindes and yet hated 4. The clearnesse of conviction and light when it doth not gain men will contribute much to heighten their malice against what they see and will not embrace Therefore is hatred subjoyned as following seeing they have both seen and hateth both me and my Father Verse 25. But this cometh to passe that the word might be fulfilled that is written in their law They hated me without a cause The second argument of consolation obviating the scandal of his being hated in the world is taken from the prediction thereof in Scripture For this end he citeth a passage from Psal 35.19 which though it had its own accomplishment in David as a type yet it relateth also unto Christ as the substance For this connexion of the prediction with the event compare what is said on Ch. 12.37 38 39 40. Only Hence learn 1. The eying
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beâ—n said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâ—eth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
measured by the present now as not knowing how soon he may put a period to it for so much also is imported in this now ye have sorrow but I will see you again 4. Kindly sorrow of Saints can only be removed by Christs coming to them and their enjoying the light of his countenance And he will not stay away but be at pains himselfe to comfort such for I will see you again to remove your sorrow 5. It compleats the joy of mourning Saints that not only they see Christ but do know that he seeth them and hath an eye of kindnesse toward them and an eye of providence and care about them Therefore in place of ye shall see me v. 16. it is here I will see you again 6. Albeit the joy of the godly may be interrupted for a time yet it will never totally be extinguished but will revive after sorrow for here is rejoycing afâ—er sorrow 7. It is Christs work not only to afford matter of joy unto his people but effectually to bear it in for their encouragement for here he undertakes ye shall rejoyce 8. The joy of the godly doth far outstâ—ip the carnal delight and mirth of the wicked whose heart is sorrowful in the midst of laughter Prov 14.13 whereas this is a solid joy which upholds and refreshes the heart for your heart shall rejoyce saith he 9. The joy of beleevers is a permanent joy whereof they shall never be totally deprived till they enter into the Ocean of eternal joy Matth. 25.21 23. for your joy no man taketh from you It cannot be denyed but sometime it is interrupted by their peevish refusing of it and by tentations taking it from them But yet 1. They want not still some measure of joy in so far as they are not totally discouraged 2. They want not matter of joy when themselves do put it from them 3. Tentations prevail to take away their joy when they put not themselves and it in Christs custody who here undertakes to make them rejoyce 4. Whatever their wrastlings and faintings be yet they shall be carried through till they come to obtain everlasting joy where sighing and sorrow shall flee away and not be found though they were sought whereas now we both seek and finde them too often Ver. 23. And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you In this verse we have propounded the third and fourth encouragement whereby Christ mitigates the excessive sorrow of his disciples because of his departure from them The first of them is that in that day when the comforter shall come they shall see him again they shall ask him nothing Which is not be understood of prayer as if he would have them exempted from prayer or that they should not pray to him alone but to the Father with him and through him For the first of these is blasphemous and the second not to the purpose seeing it is not to be supposed they had neglected the Father in their prayers formerly and betaken themselves only to him Withal the grave asseveration prefixed to the latter part of the verse which speaks of prayer evidenceth that there he beginneth a new purpose different from this here spoken of And the word here rendred to ask albeit it sometime signifies to desire or seek by prayer and be so used by Christ speaking of his own praying to the Father v. 26. and often in chap. 17. Yet 1. In the latter part of the verse where he speaks of their praying he useth another word which properly signifieth to seek by prayer that so by the different words he might point out that the purposes are different 2. The word here doth properly signifie to ask questions or to propound doubtful things whereof we are ignorant that we may get resolution in them and so it is used in this same chap. v. 5 19 30. In relation to which passages and to what is said by way of explication v. 25. compared with v. 29 30. I take this encouragement to contain a promise of their illumination and growth in knowledge of the mysteries of the Gospel propounded by way of opposition to their present necessity of asking many questions at him in regard of their dulnesse and ignorance But now he promiseth that in that day they shall have more illumination than to make a doubt of every thing and should ask him nothing which yet is not so to be understood as if after the Comforter were come there should be no doubts or that he would exempt them from a necessity of depending upon and employing of him for resolution thereof But it is to be understood comparatively in reference to their present condition That they should not as now they did stick at every scruple and be puzzled and perplexed about every purpose of divine truth but should be more familiarly acquainted with his doctrine Whence learn 1. Ignorance of divine mysteries is so great an affliction to disciples and illumination and knowledge thereof so great a mercy as it may sweeten sad dispensations and deserveth a special remark in their account for it is here an encouragement against his departure and it is a day of remark that day to be delivered from their ignorance 2. It is by the Spirit only that men are enabled to understand divine mysteries and this is more fully and clearly communicate by him in the dayes of the Gospel then formerly for it is in that day when the Comforter cometh that they shall ask nothing 3. As Christ is very gracious to his people in granting them sense of necessities and in supplying thereof when they come unto him So he also tenders their weaknesse by preventing them in many needs and so prevents their many perplexities and anxieties which otherwise they might be put to Therefore is this promise thus propounded ye shall ask me nothing because albeit it was enough to have him ready to resolve their questions when they put him to it yet this was very hard to them and therefore he prevents them with a gift of knowledge So albeit he will never have his people freed from dependance on him yet out of his respects to their weaknesse he gives sense many visible props where faith is put to an exercise He could feed the world immediately from heaven as he did Israel but since our weaknesse would be ready to faint under such a dispensation therefore he hath established another course The other encouragement here propounded is that they shall have successe in their prayers put up in his name concerning which compare Chap. 14. 13 14. and 15. 7. Doct. 1. The matter of hearing the prayers of beleevers is of great importance in Christs account And whatever our feares and tentations be about it yet the verdict of his word is to be trusted to in that matter Therefore doth he begin this encouragement with his usual asseveration
depend on the promise of the Spirit 8. When we try the solidity of our faith we should look especially to its ground whether it be the solid Word of God or some extraordinary work only which may affect for a time but not prove constant enough for in this their professed faith was faulty that it was begotten rather by the act of his proving his omniscience then by the Word 9 We may have very low thoughts of our own faith as its best when we consider the many defects thereof and how far short it cometh for in this their faith was faulty that however they beleeved he came forth from God yet their faith fell short in what was their present exercise concerning his return to the Father Verse 31. Jesus answered them Do ye now beleeve 32. Behold the houre it cometh yea is now come that ye shall be scattered every man to his owne and shall leave me alone and yet I am not alone because the Father is with me These verses contain Christs entertainment of this Profession wherein taking hold of their profession of faith in so far as it was real and checking their presumption and carnal confidence therein for both these are imported in that question v. 31. he warneth them that their faith should get a trial and their presumption a sad shake very shortly when at his trial they should be scattered and put to shift for themselves leaving him alone who yet should not be alone having the Father with him Whence learn 1. Christ takes notice of no effect his doctrine produceth unlesse faith be one and a chief effect for of all they said he takes notice of that as of greatest importance if it had been such as they thought it was do ye beleeve 2. When men have attained to some measure of faith they may have yet cause to be humbled that they have been so long in learning that lesson for do ye now and not till now beleeve 3. Christ takes notice of mens attaining to any measure of faith that he may put them to work for do ye now believe is a taking hold of what they grant that now he may put them to that exercise mentioned afterward which before could not so conveniently be done 4. Christ doth hate presumption and carnal confidence were it even in his dearest people for this question doth also import his disdaining of their presumption and that he would shortly give them a proof how far they were mistaken 5. As when men are enabled to beleeve they ought to look for work so presumption mixed with faith doth portend a winnowing storme and that near at hand for do ye now beleeve the houre cometh yea is now come even that same night that ye shall be scattered c. 6. Presumption is a disease not easily cured by any caution and warning from the Word till the presumptuous finde his own weight in trial for this must refute it an houre of scattering 7. Though Christ be most tender of the broken spirits of his people and of their sad condition yet he will not spare to humble them when presumption is aloft were their condition otherwise never so sad for when he is comforting them against his departure he hath yet a sad word to check their presumption 8. The doctrine of trials is oft-times but carelesly heard by presumptuous men and they may meet with that which they little ponder Therefore a behold is prefixed to this doctrine 9. The trials of Christ and his followers as they are violent so are they determined by God and short for it is an houre a bitter houre indeed but a determined and short houre and therefore we should take heed an houre produce not that which may shame us for ever 10. Continued-in presumption and carnal confidence will undoubtedly cause men to fall when trial cometh were they even Christs own dear children for here the ensuing storme is described from the sad effect it should produce in them of scattering and leaving him And if we consider their true grace their special and intimate acquaintance with Christ the many proofes of favour conferred on them the many proofs they got and saw of his divine power their singular engagements to Christ and their being forewarned of their danger If I say we consider these things and that yet they fall it may let us see that nothing will bear out men if deserted or given up to the power of presumption 11. Scattering and the dissipation of the societies of Gods people is one of the sad fruits of persecution for ye shall be scattered every man 12. Scattering is then not only our affliction but our sin and weaknesse when trouble and hazard makes us selfish and seek to shift for our selves little considering the hazard of the interest of Christ for this followes on their presumption ye shall be scattered every man to his own that is not only going to their own home as afterward they did but their shifting for themselves when they leave their Master alone in the garden 13. It is a part of the trial of honest sufferers that in their sharpest conflicts they may be deserted even of them who not only make faire professions but have real honesty and may be left in the gap there alone for herein Christ hath paved the way who was left alone And albeit none could joyne with him in enduring these sufferings whereby he redeemed his people yea albeit his care was to have them exempted chap. 18.8 yet it was a trial and exercise unto him to be thus left alone 14. Let never so many desert Christ and his truth yet he will own and stand to it for he is left alone and yet stands alone in that conflict 15 The condition of sufferers is not so desolate and solitary as spectators or sense at first view would judge for though they leave him alone yet I am not alone saith he 16. God may be pursuing his own dear children in great displeasure with whom he is yet graciously present upholding them with the one hand as he smites with the other for the Father is with me saith Christ when yet the Father is pursuing him hotly for the sins of the Elect and deserting him Matth. 27.46 17. The presence of God alone is sufficient to sustain a soul when deserted of all under saddest difficulties for though ye leave me alone yet I am not alone because the Father is with me Verse 33. These things I have spoken unto you that in me ye might have peace in the world ye shall have tribulation but be of good cheer I have overcome the world In this verse is contained a conclusion not only of the immediatly preceding purpose or chapter but of the whole farewel Sermon wherein having spoken many and divers things to them wherewith they were variously affected he sheweth that his scope in all of it was to promove their peace in him The necessity whereof appeareth from the troubles they shall meet
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
this mans Disciples He saith I am not In this verse is recorded Peters trial and fall when he is got in Where at the voyce of a damsel who kept the doore he denieth his Master or that he was one of his disciples Whence learn 1. In an hour of trial Christ and his followers may expect to be so contemptible that even the weakest and basest will insult over them for here a weak damsel either knowing Peter by the other disciples information who brought him in or suspecting what he was by his trembling or feared-like carriage doth fall a cavilling with Peter as one of Christs disciples 2. As the Lord ordinarily giveth a dash to presumption by letting it succumb under weakest trials So we ought to look on every trial as above us without his strength for here stout Peter meeting with a weak damsel and being encountred with soft words art thou not also one of this mans not this seducers disciples yet he succumbs Though it be here propounded by way of question and elsewhere absolutely asserted thou wast with Jesus Mat. 26.69 all cometh to one purpose for this question is not propounded by way of doubt but as strongly asserting it 3. In this miscarriage of Peter we may read how the Lord will have conceit punished even in his own how carnal resolutions to cleave to Christ will faile men in an extremity and how small a great sin will seem to be and how easily digested in an hour of fear and tentation for so much appears in Peter who notwithstanding his esteem of his Master and his strong resolutions doth now speak out that foul word I am not one of his disciples Verse 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himselfe The first branch of the first part of this Chapter is here closed with an account of Peters carriage after this his slip Namely that he continued still warming himselfe among the rest in a place so full of snares which also did occasion his repeated denials of his Master He had been standing there at his first denial Mark 14.67 but having withdrawn a little into the porch where he heard the cock crow the first time Mark 14.68 he return back again and continueth with them till he is assaulted of new as we find here v. 25. Doct. 1. Such as are carnal persecutors of Christ may yet be furnished with store of outward accommodations that so Saints may not doat upon these things which are so frequently cast to dogs for the servants and officers who had taken Christ had a fire of coales to warme themselves for it was cold See Joh 18.18 2. One given up to a tentation of fear may have large more vexation and tossing with shifting of trouble then a resolute sufferer with enduring it for so appeares in Peters carriage who sometime shifts himselfe from among the crowd as is marked by the rest and again fearing lest that might render him suspect he cometh among them and stands with them either that he might be hid in the throng or might bear out his denial with his confident carriage 3. The conscience of 2 childe of God may be strangly deaded and laid by for a time by a sinne against light and not become soon tender again for though he had denied his Master and the cock had crowed once as is elsewhere recorded to give him warning yet he stood with them and went not out to mourn Thus was it with David in the matter of Bethshabe and Uriah And in Peter it is especially to be observed that his care and tossing about his own preservation hindred his conscience to do its duty which testifieth that that care was a snare unto him 4. The children of the Lords refreshments and accomodations are many time so dear bought that it were far better to want them then to go out of Gods way to finde them for Peter stood and warmed himselfe but the high Priests fire was a snare to a disciple and he was forced to vomite up that morsal when he left the fire and went out and wept bitterly Verse 19. The High Priest then asked Jesus of his Disciples and of his doctrine In the second branch of this part of the Chapter John gives an account of a conflict betwixt Christ and the high Priest omitting several other passages recorded by the rest v. 19 20 21. and with one of his servants v. 22 23 24. In this verse is recorded the high Priests examination of Christ and putting him to give an account of his disciples and doctrine as supposing him guilty of sedition and schisme in gathering disciples and of heresie in his doctrine whereby he gathered them Whence learn 1. Christ and his followers may expect no fair procedure of law from persecutors even when they seem to observe some forme of it for though it was the high Priests office to examine such cases yet there is much informality here Not only in that they had taken him before and would have him now to answer before an armed guard and in that their minde was preoccupied not to let him go on any tearmes Luk. 22.67 68. But in that they have taken and arraigned him before they have any articles of accusation to lay to his charge and to prove by witnesses as is also clear from the rest putting it upon himselfe to give an account and accuse himself 2. It is not unusual for the best of doctrines and practices to passe up and down in the world under the most odious names and imputations So that we should not take notice of things according to the names usually given them for so is Christ here in his practice supposed guilty of sedition and schisme in gathering disciples and followers and his doctrine insinuate to be unsound and such as could not abide the light and therefore had been taught in corners as Christ in his answer understands his question Thus also was the Gospel and preachers thereof esteemed of Act. 17.6 and 24.14 and 28.22 though yet upon clear information these imputations did easily evanish Act. 26.28 31 32. 3. It pleased Christ to underly the imputation of sedition schisme and heresie as a perturber both of Church and State That so he might not only sanctifie such a lot to his followers but might expiate our seditious revoltings and rentings from God and one from another and that false doctrine and these corrupt principles which our first Parents hearkened unto and all of us by nature do entertain for so much may be gathered from his being accused in the matter of his disciples and of his doctrine 4. Whatever zeal to Religion and sound doctrine persecutors of Christ and his followers do pretend yet it is some other thing that pincheth them And particularly corrupt Church-men do oft-times make a great noise about Religion as wronged when yet the thing that
concerning the person of the Messiah and the way of obtaining salvation through him 3. John doth omit the writing of these signes and tells of it not to give occasion of slandering the Scriptures as imperfect nor to curious men to enquire after them and obtrude them upon the Church For what he omits is not points of doctrine but only particular signes of the same nature and kinde with these recorded and what he records is sufficient to salvation in so far as miracles are props to faith as he cleareth v. 31. Beside How shall any know infallibly that the miracles they alledge to be Christs are truly such seeing the Word doth not point them out particularly And if any think Scripture is imperfect because it hath not all these signes how can they assert they have indeed marked all seeing they are many and innumerable chap 21.25 and so by their own principles the Church shall be at a losse still 4. Albeit these recorded by John be sufficient for the ends recorded by him yet we are not to think that Christs doing of these he omitted was uselesse though it was not needful he should write them for not only was it necessary for the time that they should be multiplied to confirme the doubting disciples in the faith of his Resurrection but it is needful for us to know he did so many though we know not in particular what they were Doct. 1. It speaks out Christs great praise and glory that beside the many glorious acts recorded to be done by him particularly after his Resurrection we may be perswaded that he did many more and that he is one whose glorious acts it were an endlesse task to publish for this end and that we may have high thoughts of Christ doth John record that many other signes truly did Jesus in presence of his disciples which are not written in this book And this speaks his praise more then if John had recorded many more particulars 2. The Lord would have his people not doating too much on signes and miracles which are only extraordinary and remote props of faith but would have them acquiescing in what he works or records of these Therefore doth John omit the Narration of many particulars which the disciples saw to the Church in after-ages that they might learn not to rest much on these but to fasten upon the Word which is sufficiently confirmed by what is recorded 3. The Scriptures are not intended mainly for recording multitudes of signes and miracles for the satisfaction of curiosity or which might induce idle men to reade them for recreation or putting oft time But the great scope of the Scriptures is to direct men how to know Christ and save their own soul Therefore John doth omit these signes enough being recorded in subserviency to the great end of the Scriptures that ye might beleeve c. And this should be the trial how we reade Scriptures and how we profit thereby 4. No imperfection can be fastened upon Scripture in matters of faith or necessary to salvation nay nor in affording sufficient signes for confirming the doctrine held out therein even albeit it be clear that particular things done by Christ are not recorded therein for John grants this and yet asserts the perfection of the Scriptures But these are written that ye might beleeve c. See 2 Tim 3.16 17. 5. The great scope of the Scripture is in the first place to direct us to know and take up Christ rightly who is the kernel and marrow of all the Scriptures to whom the law and all the Prophets bear witnesse and who is the great subject of the Gospel for so is here held out These things are written that ye might beleeve that Jesus is the Christ c. 6. Christ is only savingly known and taken up by faith there is no coming to the treasures of the Scriptures nor to study him in them but by faith and no respective beside will be transparent for These things are written that ye might beleeve c. 7. The great point concerning Christ to be known and beleeved from the Scriptures is That Jesus the Son of Mary is the only promised Messiah and anointed of the Father He in whom all the law types and shaddows are accomplished and in whom the promises are Yea and Amen And That the same Jesus is also in unity of person the Son of God by eternal generation one in essence and equal in power and glory with the Father for this is the great point to b beeleeved that Jesus is the Christ the Sonne of God which is a large and needful study 8. The Scriptures are also written to point out that there is an eternal life only worthy of the name of life and which otherwise is hid from the world 2 Tim. 1.10 And to point out how this life may be attained for so is held out in the next place as his end of writing that ye might have life 9. The Scriptures do point out no way of attaining salvation but only through faith in Christ and that in his name or as he hath revealed himselfe And it doth hold out the way and due order wherein sinners ought to flee to him and how they ought to abide in him and doth promise eternal life to all who do so for the subject and doctrine of the Scriptures is that beleeving ye might have life through his name See Acts 4.12 10. As it is a part of our way to heaven to be found in the faith and knowledge of Christ So a right knowledge of him as he is revealed in the Scriptures and hath confirmed and evidenced the same by his miracles is a special mean to excite men to seek after him and salvation through him and to encourage them to rely on him for attaining of salvation Therefore is the one subjoyned as following on the other that beleeving Jesus to be Christ the Son of God as the Word holdeth out and he hath made good by these signes they will seek life with him and through him and will be encouraged to beleeve that they shall have life through his name CHAP. XXI THis Chapter contains beside the conclusion of the whole Book a Narration of a new appearing and manifestation of Christ unto seven Disciples with what followed thereupon Which being summarily propounded ver 1. is prosecute at large in the rest of the Chapter And namely That they going a fishing but without successe v. 2 3. Christ appears to them in the morning and conferreth with them unknown v. 4 5. That he afterward makes himselfe known by a miraculous draught of fishes afforded them v. 6 7. Upon which they come to land to him v 7 8. where they see his preparation for their dinner v. 9. are led to take notice of the greatnesse of the miracle wrought for them v. 10 11. and dine with him exceedingly reverencing him v. 12 13. and this is marked to be the third time he had appeared to them
wrought such a wonder as this Luke 5.5 6. so here again after his resurrection and now they were not able to draw it for the multitude of fishes 5 Christ is not only a God near hand but a God a far off also and can do as much for his people at a distance as when he is nearer hand them for Luke 5. he wrought the like miracle when he was with them now he works this when he is upon the shore and they in the ship 6. Christ did afford this miraculous successe beyond any thing they not only met with but could expect in their ordinary diligence Not to give his people any ground of expecting constantly such allowances in outward things but as to confirme by this as by other proofes that he is true God and to perswade them that his allowances and workings are liberal like himselfe So also to teach his people by this and the like instances that he could wonderfully provide outward things for them if it were for their good As here the Disciples finde they were not able to draw it for the multitude of fishes And this should teach beleevers to rest contented with the ordinary allowances which their wise and al-sufficient Lord carveth out unto them 7. As Christ will not alwaies keep himselfe as a stranger but will be known to his people So he takes pleasure to make himselfe known unto his people by a good turn done for them for at last he makes himselfe known and it is by this miraculous allowance compared with the like miracle Luk. 5. that John knew him 8. Christs working will speak for it selfe and a right discerner will know him by his working though he should never speak one word to tell what he is for Therefore that disciple said it is the Lord though he had not told so much 9. Love to Christ and feeding on the sense of his love will help a Disciple to discern and know him as soon as any for it is that disciple whom Jesus loved who first knew it is the Lord. 10. What ever singular excellency there be in any disciples it floweth not from any thing in themselves but from Christs love to them for it was because he was that disciple whom Jesus loved that it is given him to love and know the Lord. 11. Such as are dignified with any ability to discern Christ ought to be communicative thereof for the good of others for that disciple said unto Peter it is the Lord. Ver. 7. Now when Simon Peter heard that it was the Lord he girt his fishers coat unto him for he was naked and did cast himselfe into the Sea 8. And the other disciples came in a little ship for they were not far from land but as it were two hundred cubits dragging the net with fishes In the fourth branch of this Narration some particular effects and consequents following upon this manifestation of Christ before his conference with Peter are recorded to v. 14. together with Johns account of the number and order of this manifestation v. 14. The first effect of Christs manifestation is their coming to land to him after they knew it was he Peter waiting for nothing but that he come not naked doth cast himselfe into the sea to come to Christ v. 7. The rest come so fast as they can without neglecting the benefit conferred upon them by Christ Therefore they make hast to come in a little ship which it seems stood beside the other seeing it would come sooner then the greater vessel and do drag the net with fishes after them v. 8. As for Peters coming we are not to conceive that he came walking miraculously on the sea for we are not to multiply miracles needlesly Nor yet that he could wade seeing they were at some distance from the shore and the sea so deep as to carry a ship with all those men and their fishing instruments But that he cast himself into the Sea to come swimming Doctrine 1. A sight of Christ is inviting and alluring and will make these who know him come to him As here they all come when they know him 2. In the Church of Christ and even among Disciples and Apostles there is great variety of tempers and dispositions and endowments Every one hath not alike perfectione in the same degree nor is it to be expected that all will be alike though all may be sincere and approved for here John is most eminent in discerning Christ Peter is most forward in zeal and yet all do willingly come to Christ 3. One Disciple may outstrip another in expressions of forwardnesse and zeal who yet cometh not behinde him either in knowledge or solide love for here John is eminent in knowledge and was a true lover of Christ and yet Peter outstrips him in this expression of affection which flowed partly from his natural disposition and partly from the sense of his late fall 4. The shortest cut will seem far about if a nearer could be had to a soul filled with zeal and desire to be at Christ for so did appear in Peter who could not stay on a ship though he could come but little sooner by swimming 5. Zeal will make a man when he seeth Christ forget and quit all to be at him for Peter waits not upon the draught of fishes but when he heard that it was the Lord he girt his fishers coat to him for he was naked and did cast himselfe into the sea He only stayed that he might not come naked and girt his coat to him that it might not hinder him nor he lose it in swimming 6. To swim through deep seas if it were of blood to be at Christ is a sweet way to a zealous man if it should bring him a moment sooner then another mean for therefore did Peter willingly cast himselfe into the sea 7. Affection unto Christ doth not warrant men needlesly to cast away his benefits or neglect his bountiful providence in outward things providing they omit no diligence to come to Christ for so much doth the practice of the rest of the Disciples teach who indeed came but dragging the net with the fishes And this their carriage is justified both by Christs command v. 10. and Peters own practice v. 11. and albeit both he be commendable in his way and they in theirs and yet in some circumstances they are contrary to other Yet these may be very consistent if we mark these particulars 1. Christ doth approve of all who sincerely endeavour to come to him and who lay no impediments in their own way nor follow their lawfull employments for a by-end albeit all be not alike speedy and forward for both are approved that they come and they also though they come not so soon as Peter because they make no wilfâ—ll delay but take a little ship that they might come the sooner seeing they might hazard in it being not far from land c. And their aime in bringing the net with
the strongest ought to subject themselves unto this Government for in the second repetition of the charge it is feed or govern and play the shepherd for the word is different from the former and that even to the sheep 8. The strongest of professours will not within time attain that height of perfection and sanctity as to out-grow Ordinances or a Ministry or not to need them and Ministers are bound to deal with them accordingly Therefore in the third repetition of the charge he useth the word first used feed or provide and afford food and that even to my sheep as well as to lambs Verse 18. Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and carry thee whither thou wouldest not 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me In the next part of Christs conference with Peter he warnes him of his future sufferings promising that he should prove more stout then in his former trial This he propounds more darkly v. 18. and alluding to the custome of these Easterne people who wearing long garments did gird them up by binding their loines when they went to a journey and to the custome of binding malefactours when they were carried from place to place or to the place of execution He sheweth a great difference that should be betwixt his case in youth and in old age In his youth he girded up his loines and walked at his own pleasure but in his old age others should binde him and carry him whether his natural inclination did not lead him And in v. 19. he explains this shewing that he spake of his violent death sweetning it with this consideration that hereby he should glorifie God and commanding him presently to follow him Whence learn 1. Love to Christ must be evidenced not only by active doing of duty but by suffering also unto death if we be called unto it And Ministers especially when they undertake the charge of Christs flock ought to lay their account for such a lot Therefore is this prediction joyned with the former injunction as another proof of Peters love to Christ 2. The matter of suffering would not be lightly thought upon but we should have grave and serious thoughts of it that afflictions in some measure abide us that it is our duty to resolve for the worst and that suffering will indeed try us and therefore we should be laying up for such a strait for these causes doth he begin this doctrine with a grave asseveration Verily verily I say unto thee c. 3. There will be great difference betwixt a Saint trusting in his own strength and the same Saint leaning upon and supported by God he who before durst not look a damosel in the face will in the other case dare to look death in the face for so appeared in Peter of whom Christ foretels this when he is minding him of his former failing 4. As it is the duty of Saints alwayes to look on suffering for Christ as their great honour Acts 5.41 so in particular when a Saint is indeed penitent for his shifting of suffering and sliding in a time of trial it will be his great comfort to know that he shall have the honour to suffer and be born through in it that so to say he may be avenged on trial for his two eyes for here it is held out for Peters encouragement that Christ will employ him who had proven so weak yet to suffer unto death for his Name as a souldier who is shamefully beaten desires nothing so much as another day wherein he may shew his valour and repair his credit 5. As nature hath an antipathy at death and particularly a violent death so Saints have not an inclination to suffering ready to let out at their pleasure till God give them victory and resolution Therefore is his suffering called anothers girding him and carrying him whither he would not not only shewing that naturally he would be averse from it or that he would have no hand in his own suffering and death but that take him in his own resolutions and inclinations and he would decline such a lot though grace made him submit and stretch out his hands that they might gird him and this sheweth how needfull it is that the most resolute of men do seek willingnesse from Christ lest their natural inclinations prevail And that even where there is a natural antipathy and fear of death and suffering yet Christ may make eminent and resolute Martyrs of them they depending on him as many Martyrs who have been long exercised with the feare of death have found in experience 6. The thing which nature especially while men are young and in vigour would still be at is to be their own Masters not subject to the Law of God nor to the tossing Providences about the world for this was Peters way and what he delighted in then when thou wast young thou girded thy self and walkedst whither thou wouldest He was his own man and delighted to walk as he pleased and at randome and liberty 7. Men may expect strange changes in their lots and exercises in the several turnes of their life before they go off the world and particularly when men engage themselves in Christs service they may expect a strange change to follow on it Not only will their consciences within them curb their extravigant and lawlesse walking but whereas there were none before to trouble them now there must be nothing but bonds and death for them So much doth this opposition betwixt Peters lot in his youth and old age teach us When thou wast young thou girdedst thy self c. But when thou shalt be old thou shalt stretch forth thy bands c. 8. That Christ promisseth he shall not suffer till he be old He teacheth partly that the timing of his peoples suffering is in his hand and he can when he pleaseth give them a faire time wherein to serve him before he call them to seal the truth by their sufferings for Peter is old before they gird him c. See Luke 13.31 32. and partly That Christ may call his people to suffer when their visible ability is least that so the power carrying them through may be seen to be of him Therefore also doth he suffer when he is old when albeit old age might quench many lusts in him and experience and time might settle him yet his natural vigour was decayed and feares usually accompanying old age might retard him 9. Christ would have his doctrine distinctly taken up and understood by hearers therefore as Peter understood this well enough so John explains it for our use shewing that Christ spake of Peters death in these termes 10. The sufferings of Saints do contribute to set out the glory of
little while and ye shall see me 7. Christs suffering for and departing from his people hath neither changed his affection to them nor deprived him of ability to do for them But they are the rather so much the dearer to him as the price of his sufferings and by his exaltation he is able to be powerfully present with them by the pouring out of his Spirit for it is a reason of their seeing him because I go to the Father having laid down the price of their Redemption Verse 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again A little while and ye shall see me And because I go to the Father 18. They said therefore What is this that he saith A little while we cannot tell what he saith In these verses is recorded the occasion of Christs further enlarging and explaining of this encouragement taken from the ignorance and stumbling of some of his disciples who repeating this doctrine and making enquiry among themselves about the meaning thereof do still remain ignorant of his true sense therein not understanding any part of the words and least of all that they should see him because he goeth to the Father seeing thereby it would seem he would rather be removed out of their sight Whence learn 1. It is commendable in disciples that they heare Christs doctrine with such attention as to receive and retain it though they do not understand it for so do they repeat all he said testifying how attentive they were however their understanding was darkned 2. Let doctrine be never so plain and never so frequently repeated and let means be never so many and heaâ—ers most attentive yet they will continue ignorant till Christ enlighten their mindes for albeit this plain doctrine had been inculcate before and almost in the same termes chap 13. 33. yet say they once and again What is thiâ— that he saith unto us c. 3. When Christs followers are ignorant of any truth it concerns them to be inquisitive about the same and to make use one of another for that end for they said among themselves what is this that he saith unto us a little white c 4. Using of means will not avail nor can beleevers help one another to understand truth unlesse Châ—ist shine in with light for after their repeating of the words and an enquiry among themselves once and again he result is we cannot tell what he saith 5. When believers are in trouble and essaying to rid themselves out of difficulties without employing of Christ ordinarily such a condition and exercise are attended with fits of bitterness for they being much grieved this night and labouring among themselves to clear this matter but to no purpose do repeat his words and once and again enquire what is this that he saith and in end resolve we cannot tell what he saith Whereby they not only expresse their own ignorance but some bitternesse also indirectly carping at his expressions and challenging that he should so speak unto them Verse 19. Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again A little while and ye shall see me In this verse is contained Christs preface to the explication of this encouragement wherein by making known that he understood their perplexity and their desire to be resolved he testifieth his willingnesse to clear their doubt and makes way for it preventing their enquiry Whence learn 1. Whatever be the perplexities of Saints and their weaknesse under them yet they know Christ to be the only resolver of their difficulties and they cannot be at rest till they get light for their enquiry among themselves not succeding it is subjoyned notwithstanding their indirect carping that they were desirous to ask him that so they might attain to light in the matter 2. Albeit believers stand oft-times in sensible need of Christs help and be desirous thereof yet they are kept back from employing of him partly by their unwillingnesse to bewray their own indigence and partly by reason of their ill-ordered respect to him which keeps them at a needlesse distance with him for albeit they were desirous to ask him yet they proceeded no further then a desire as being unwilling to bewray their ignorance and respecting their Master so as they were afraid to ask him 3. Christ is so infinitely omniscient and hath so vigilant an eye over the condition of his people as he knoweth and taketh notice of their secret doubts and perplexities before they be propounded to him for Jesus knew that they were desirous to ask him and by that question do ye enquire among your selves c he le ts them see he knew their secret reasonings and debates 4. Christ will not cast off his dull and weak followers but their necessity hath a mouth of its own to his omniscience and infinite love whereof he will give proof by preventing their enquiry as here however they were ignorant and stood off from asking him yet he prevents them with a resolution of their doubt 5. When disciples are about the use of some means for resolving of their doubts Christ will in due time come and clear them for so much is imported in that he takes notice that they were enquiring among themselves of that he said and while they were about that mean he cometh and resolveth them 6. Albeit Christ do prevent his perplexed people and do approve of their use of any lawful means yet he accounts it still a fault that they should not employ him in doubtful cases for this question do ye enquire among your selves c doth not only import his notice-taking of their exercise and an approbation thereof in so far as they were not resting in ignorance but making use of that mean but also an indirect challenge that they should enquire among themselves and not employ him Verse 20. Verily verily I say unto you That ye shall weep and lament but the world shall rejoyce And ye shall be sorrowful but your sorrow shall be turned into joy In this verse is subjoyned Christs exposition of this encouragement wherein explaining the causes by the effects he declareth that however by his absence they should have sad sorrow while the world should be rejoycing yet â—heir sorrow should end in joy Which as it was verified to the disciples in their joy after their sad homes for his suffering and removal so it is also made good to beleevers in all ages who have their joyes and sorrows succeeding each other but still their joy last Doct. 1. Christs doctrine to his followers especially concerning their allowed comfort under and after sorrow is not empty and vain promises but serious and solid truth Therefore is it conformed here and v. 23. with a double asseveration Verily verily I say unto you
2. It is the great fault of discouraged believers that they are slow of heart to believe Christs allowed encouragements and yet it is most acceptable to him that they give credit to them and rest upon them for this asseveration imports not only the gravity of the matter but further also that we are averse and unwilling to beleeve it and that Christ is earnest we should give credit thereto 3. It is very suitable that answerable affections go along with our conditions and that our conditions be evidenced thereby Therefore doth he here explain his being not seen or seen by them v. 16. by their sorrow and joy as evidencing how they were affected with these dispensations 4. As it is the lot of beleevers to meet with sorrow in the world so Christs absence and removal will be the chief cause of most bitter sorrow to them Not that they are allowed to mourne without hope but by their sorrow for this they testifie their estimation of him that nothing can be comfortable to them without him and that they do keep his roome in their heart till he come again And withal when he is absent and their sun down they will meet with many dark clouds and sharp showers to fill them with griefe for when they see not him ye shall weep and lament saith he 5. The world are so opposite to Christ and his people that it is the time of their joy when Christ is removed and the godly set down in sorrow thereby for these two go together ye shall weep and lament but the world shall rejoyce See Rev. 11.10 6. As it is the wretched disposition of the world to rejoyce in the want of Christ out of the world and in the godlies affliction So the Lord in his holy providence may sometime permit them this advantage of rejoycing partly that it may adde to the exercise of his afflicted people partly that the disposition of some wicked men may be discovered who otherwise would carry smoothly Luk. 2.34 35 Partly to let them see that when they have got their will for a time yet it will not avail them and partly to embitter their future sorrow by these fits of joy Rev. 18.7 For these causes it is that the Lord permits that the world shall rejoyce So that such advantages might be matter of terrour to them if they looked rightly upon them 7. Christ would not have his people pleasing themselves with the dream of a constant calme but seriously laying their account to meet with sorrow and grief for their exercise and trial and to fit them for his joy Therefore doth he again tell them ye shall be sorrowful 8. As the wickeds joy is but for a moment and goeth before a sad storme of sorrow which will be their lust and final portion So the sorrows of the godly will end in joy and joy will be the upshot of all their griefes yea their present sorrow shall afterward afford matter of joy for your sorrow shall not only end in but be turned into joy as he turned water into wine See Psalm 126.5 6. Verse 21. A woman when she is in travell hath sorrow because her hour is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world 22. And ye now therefere have sorrow but I will see you againe and your heart shall rejoyce and your joy no man taketh from you This explained encouragement is in these verses illustrate from a similitude taken from a woman in travel which is propounded v. 21. and applyed v. 22. to this purpose That as a woman in travel hath bitter pangs and sorrows yet all that is shortly swallowed up in the joy she hath for the birth of a man-child So however they were in sorrow yet his seeing them again shall afford them cordial and perminent joy From v. 21. Learn 1. The Lord in the ordinary course of his providence in the world hath given ample proofe of his power and goodwill and that he is able to bring bitter lots to a sweet issue whereof the godly should make use for their own encouragement in sad lots Therefore doth he lead them to comfort themselves by the example of a woman in travail and elsewhere he remits them to the consideration of other his works in the world 2. The godly may expect that their hours of sorrow will be very sharp and bitter that so their trial may be compleat and searching Therefore it is compared to the sorrow of a woman in travail as being very bitter and nearer the birth the sharper and such as God only can open the womb and give an issue from it 3. Their sorrows also do resemble that of a woman in travail in respect that as this pain is the fruit of Evah's transgression So whatever be the Lords love or scope in exercising his own yet the Original and rise of all their troubles is sin and they are sent to put them in minde what they are to chasten and humble them for by-past failings or to mortifie the roots of sin and prevent it for the future 4. It may contribute to sweeten the bitter sorrows of Saints that they are as necessary to make way for the consolations of Christ as pangs are to make way for child-bearing for in this also the comparison holds 5. The sorrows of Saints may be more easie to them when they consider that they are but for a set time and by their violence and extremities are hasting to an issue for so a womans sorrow is when her hour is come and but an hour â—hich will passe over 6. It is ample matter of hope and encouragement to sorrowful Saints that their afflictions and sorrows will not only have an issue but are bringing forth somewhat that will be as a man-child brought forth by a travailing woman for so is here imported that their afflictions are as a travailing in birth bringing forth some fruit and that they shall not miscarry but a man-child be born 7. The fruit of Saints afflictions and sorrows will be so full as may swallow down all the bitternesse of their former trouble for in this also they resemble a woman delivered of the child who remembreth no more the anguish that is thinks nothing of it though otherwise it be good to remember it for instruction for joy that a man is born into the world See Heb. 12.11 2 Cor. 4.17 From v. 22. Learn 1. Beleevers sorrow for the absence of Christ is so great that the very apprehension and intimation of his removal begets sorrow for now therefore saith he ye have sorrow even before I be gone 2. Christ doth take special notice of the sorrow of his own when it is for his sake and because of his removal for he intimateth so much to them ye now therefore have sorrow 3. The sorrow of Saints for Christs absence will not be perpetual but ought to be