being thus cleared doth professe his embracing of him by faith and in testimony thereof doth worship him ver 38. From verse 35. Learn 1. Men by the persecution of enemies may be driven to their thrift to need and get more proofes of Christ for had they let this man alone possibly this great mercy might have worne out of his minde but by their tossing and excommunicating of him they put him to it to need comfort and so way is made for his receiving of it 2. There are none of these who are dear to Christ and have tasted of his mercy but he hath an eye upon them and doth know and take notice what lots they meet with in the world for this is not hid from him Jesus heard that they had cast him out 3. When Christs people are crushed with troubles and ill usage then it is his fit time to fall in and give them a tender visit when they are deserted by all they are left on him for at this time he seeks and findes him He takes advantage to do him good in this strait as he had done formerly 4. Christ will be at pains to seek and finde his own in trouble when they little know where to finde him for whereas the man knew him not nor where to finde him yet he found him 5. Christ will draw near to them who are rejected of the world for his names sake and such as are unjustly excommunicate will be brought the nearer to Christ for he found him whom they had cast out 6. Men may be put to tryal with a lesser measure of knowledge and a further measure be reserved for their encouragement when they are under it for he had endured a sharp trial in Christs defence before he knew him well and now he is led up to know him to be the Sonne of God for his encouragement 7. The main matter where upon Christ trieth his own and their great encouragement against suffering is faith in Christ whereby communion with him is entertained for he propounds this as his only cordial and the mean to reap benefit by him and tries him about it dost thou beleeve 8. Albeit faith must take up Christ in both his natures and all his offices Yet it never findes sure footing till it go through the vaile of his humanity and finde him to be true God and rest on him as such Therefore saith he doest thou beleeve on the Sonne of God From verse 36. Learn 1. Christ may be present with his own and speaking to them and yet they not know him till he reveal himselfe for saith he when the Sonne of God is speaking to him Who is he Lord 2. Weak and ignorant professours may yet have somewhat to witnesse their honesty And namely their sense and acknowledgement of their ignorance Some sparks of love to Christ though they know him not well and a strong desire to beleeve and a desire after the knowledge of Christ that they may beleeve which in effect is an evidence of begun faith desiring growth All these appear in this question proving the mans honesty Who is he Lord that I might beleeve on him 3. Whatever good desires there may be in the heart of one who is very ignorant Yet true faith is not content to go on implicit grounds but seeks for clear knowledge of the ground it goeth upon nor can there be solide faith without sound knowledge of that which we beleeve Therefore he doth not please himselfe with these beginnings but desires to have his doubts cleared that he may beleeve indeed Who is he Lord that I might beleeve on him 4. The right end at which we should aime in our desires after the knowledge of Christ and heavenly things is not barely to know and contemplate them but that we may close with and embrace them by faith for this man desires knowledge for that end who is he that I might beleeve on him From verse 37. Learn 1. Unto such as really misse Christ and deâ—re after him he is not so far off as they may conceive but really present for when he propounded the question little thinking where he might be he gets a speedy account that he whom he desires to know is present with him 2. When Christ hath manifested himselfe to any of his people it is his new gift to make them discerne it for saith he thou hast seen him to wit now with bodily eyes and before this thou hast seen his glory in the miracle and yet he must be helped to discerne this See 1 Cor. 2.12 3. As Christ doth insinuate himselfe into the hearts and mindes of his people by singular benefits which he conferreth on them as here he makes himselfe known to this man by his admitting him to see and hear him so it is his will that they carefully remember the favours he hath conferred on them Therefore doth he say Thou hast seen him or art seeing him that he may keep him mindefull of the mercy he had received in recovering his sight 4. As it is of Christs great condescendence that he stoops to speak to vile sinners So the sure way of taking him up even albeit he were bodily present is by his Word Therefore saith he thou hast seen him and not only so but it is he that talketh with thee whereby he not only commends his own love that did speak to him but leads him not to look to his person only but especially to his speech and doctrine 5. The longer Christ keeps intercourse with a sinner his manifestations of himselfe will be still the clearer and sweeter for after he had made himselfe so known to this man as he knew him to be a good man and a Prophet now he reveals himselfe to be the Sonne of God for his further comfort From verse 38. Learn 1. Whatever may be the power of unbeliefe when yet men have much notional knowledge of Christ Yet when Christ reveals himselfe to soules it is accompanyed with such power and life that they are drawn to beleeve and to confesse him as they have a calling Therefore upon this short information from Christ he said Lord I believe 2. When one closeth with Christ by faith it may and will put an end to all his perplexities and fears for this cures him of all his distempers in his trials Lord I beleeve 3. True knowledge of the Sonne of God and true faith in him will beget much subjection adoration and reverence and will draw the heart to do homage to Christ Therefore is it subjoyned and he worshipped him to wit as God manifested in the flesh Ver. 39. And Jesus said For judgement I am come into this world that they which see not might see and that they which see might be made blinde The second ground of comfort which it seems Christ spake in the audience of all that were present relates chiefly to the sentence of excommunication unjustly pronounced against this man Wherein by judgement we are
He told me all that ever I did 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two dayes 41. And many moe believed because of his own word 42. And said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world In the last branch of this part of the chapter John proceedeth to record the Conversion of more of the Samaritanes of Sychar and for that end he returnes to prosecute that Narration v. 29 30. setting down First the cause which drew at least many of them to go out which was their giving credit to the womans testimony v. 39. Next their request to Christ when they came to him and his granting thereof v. 40. Thirdly the effect of his doctrine among them which is the Conversion of many more who belike out of curiosity or otherwise had gone out with the rest v. 41. The effect of which Conversion is their declaration to the woman that their faith did not depend on her testimony but on the sure ground of his own instruction v. 42. which may also be safely understood of them who get some measure of faith by her information and were confirmed by his own doctrine but chiefly of these who were drawen out to see him though as yet they beleeved not from v 39. Learn 1. Very weak instruments may be very richly blessed when they employ themselves for Christ for this woman prevaileth not only to bring them out but many of the Samaritanes beleeved on him for the saying of the woman c. 2. When one can say but little of Christ yet if it be spoken from experience and feeling it may be more persuasive to invite men to beleeve then much more which is spoken from notional knowledge for such was this womans testimony of him which was so successeful He told me all that ever I did 3. As it is a commendation to be easily perswaded to beleeve so when a people are ripe a very weak mean through Gods blessing will draw them in for these Samaritanes are perswaded by lesse then many incorrigible Jewes had daily 4. As true faith may be wrought by degrees so Christ hath a great estimation even of the smallest beginnings of it therefore he giveth it the name of beleeving from v. 40. Learn 1. It is a good preparation where men are thus far prevailed with as to draw near where Christ is to be found and take a trial of him for the Samaritanes belike moe then believed came to him and this drew on moe 2. Christ being rightly taken up his company will be more desired and especially the weakest degree of faith will breath out desires after its own confirmation by enjoying more of him therefore they besought him that he would tarry with them 3. Christ is very tender and willing to grant the desires of these who long for his company Therefore albeit he had forbidden his disciples to go in the way of the Samaritans Matth. 10.5 and albeit the time of spreading his glory to the world was not yet come yet for a preludy of the calling of the Gentiles and our of respect to their need he abode there 4. As Christ measures the time of his sensible presence according to his own purpose and his childrens necessity so a very short while of his company is a great blessing Therefore he abode there two dayes only as being the Minister of circumcision and of the Jewes and yet that is marked as a mercie to them whereas many now think little that his Sun stands still in one Horizon From verse 41. Learn 1. Such as are not wrought upon by instruments are not yet desperate if Christ take them in hand for moe beleeved then would give credit to the woman 2. Christ being found speaking in and by his Word will have such clearnesse in discovering himself and such efficacie in perswading that it will prevaile with those that otherwise stand out for his own Word spoken by him prevailed with them 3. A short time in Christs company may do much good through his blessing for in two dayes many moe beleeved From verse 42. Learn 1. Albeit that instruments speaking may be a mean to draw people to hearken or give some assent to truth yet it is Christ himself who must work a perswasion and faith is never established till it get rooting on Christs speaking and sealing the Word by the Spirit and then any thing men can say cometh short of what they finde in him and they will undervalue mens authority when it comes in competition with his All this is imported in that they said unto the woman now we beleeve not because of thy saying for we have heard him our selves c. where they do not despise her as an instrument but declare that their faith is bottomed on a surer ground then her word 2. The right knowledge of Christ in his person and offices and particularly that he is the Saviour of sinners offered to all Nations is a notable mean to draw souls to rest on him and embrace him for this doctrine Christ taught to convert them and this their faith rests upon We know that this is indeed the Christ the Saviour of the world and not of the Jewes onely Verse 43. Now after two dayes he departed thence and went into Galilee 44. For Jesus himself testifieth that a Prophet hath no honour in his owne countrey 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast Followeth in the third part of the Chapter Christs coming into Galilee with his entertainment and working of another miracle there This history being interrupted from verse 3. by the narration of what occurred by the way is now prosecuted And in these verses John relates his coming thither after his removal from Sychar verse 43. that expecting according to the common proverb no respect in his own City Nazareth therefore he went not thither or staid not there verse 44. but went to Cana as it is verse 46 and that as he travelled through Galilee toward Cana he was entertained and welcomed by them who had been at Jerusalem at the feast and had seene his miracles there verse 45. from verse 43. learn It is the duty of the Lords servants closely to follow their calling from him even though it should seeme they might do more good elsewhere Therefore notwithstanding his successe in Samaria yet after two dayes he departed thence and went into Galilee being a part of his charge as Minister of the circumcision From verse 44. Learn 1. Christ is a Prophet among and above others and whatever charge he lay on others to teach his people yet he remains still the chiefe Teacher himself for the proverb importeth that he was
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
contrary to the very scope of the place and to other Scriptuâ—es Joh 14.1 8. Albeit it pleased the Father to send Christ as his Ambassadour into the world and he came in obedience to that call Yet this diminisheth not the glory of the sender nor of the person sent for both Christ and he that sent him is true God the object of saving saith Ver. 45. And he that seeth me seeth him that sent me In this verse we have a confirmation of the second argument that beleevers in Christ beleeve on the Father also shewing that Christ being one not in person but in essence with the Father none can see him spiritually and by faith but they must see the Father also not only with him but in him and one with him as being the brightnesse of his glory and expresse image of his person Heb. 1.3 Col. 1.15 Whence learn 1. True faith is accompanied with knowledge and faith must contemplate Christ to feed on his fulness and six its eye on him for help and relief as of old they did on the bâ—azen serpent for he that beleeveth on me ver 44. is expounded to be he that seeth me 2. Such as get an eye of faith to see Christ will see him true God and one with the Father for be that seeth me seeth him that sent me Unto a beleever and a discerning eye the glory of his divinity will thine through his greatest abasement as Matth. 16.16 and 27.54 3. The Father is not to be seen but in the Son nor can beleevers know what he is but by seeing what the Son is and what they see the Son to be that the Father is in him for he that seeth me seeth him that sent me Ver. 46. I am come a light into the world that whosoever beleeveth on me should not abide in darknesse The third argument pleading against these evils is taken from the fruit and utility following on faith in him to wit That he coming to be the light of the world beleevers in him will partake thereof and not abide in darkness of which we have had occasion to speak before Whence learn 1. The world without Christ is lying under the power of darknesse both of ignorance and wickednesse and all miseries following thereupon for the world needs light 2. Christ is the discoverer of mens misery and of the remedy thereof is the true cordial comfort of sinners against all their miseries for saith he I am come a light into the world 3. As Christ is the true light of the world so it pleased him to be at pains to manifest himselfe unto the world to make men partakers of the fruits and benefits thereof for I am come a light into the world that whosoever beleeveth on me should not abide in darkness 4. The way to partake of the benefits that are in Christ is to embrace his person by saith and so to draw out that fulnesse of consolation that is in him for the promise is made to whosoever beleeveth oâ— him 5. Beleevers in Christ as they ought to shine as lights being illuminate by him who is the light of the world Phil. 2.15 and as children of light Eph. 5 8. So they shall by faith be translated out of the Kingdome of darknesse as to the state of their person Col. 1.13 and shall dayly partake of that light of direction refreshment and consolation that is in him for whosoever beleeveth on me shall not abide in darknesse And if men would in the first place cherish faith their light and consolation would grow more Verse 47. And if any man heare my words and beleeve not I judge him not For I came not to judge the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The fourth argument is taken from the sad judgement abiding all unbeleevers and rejecters of him and his doctrine For which end he appealeth them to the judgement of the last day Declaring that however in his first coming his eâ— and was not to judge but to offer salvation and mercy to the world Yet they should be judged in the last day And though there were no other witnesse yet his Word preached should be a sufficient testimony against them at that time For further clearing of what is said of the end of Christs coming compare Chap. 3.17 Only it is to be marked that this argument strikes mainly against the wicked unbeleevers and not the other sort save in so far as by continuing in not confessing of him when he inculcates that duty upon them they prove themselves never to have been sound beleevers From verse 47. Learn 1. Not only rich promises and gracious offers but even sharp threatnings are a mean appointed of God to stir up men to embrace the Gospel Therefore is the argument subjoyned to the rest here 2. Albeit the Gospel be glad tydings of joy and contain cordials and remedies against all the curses and threatningâ— of the Law Yet it contains also threatnings against despisers as terrible as any threatning of the Law as here we see 3. Whatever be the judgements to come on these who hear not the Gospel yet their danger is by far greatest who hear and obey not for this threatning is against them who hear Christs words See Chap. 15.22 4. Not only are they guilty of sin and liable to judgement who having the opportunity yet will not hear or who hearing do persecute But even they also who hearing will not beleeve nor give credite to what hath been said and close with it accordingly for the threatning goeth out against them who hear and beleeve not 5. Such is Christs mercy and long suffering that when men do not beleeve on him yet he will essay them with mercy and leave them roâ—me for repentance and faith for saith he I judge him not to wit as yet and I came to save the world Albeit the unbeleeveâ— be already condemned by the sentence of the Law Joh. 3.18 and doth carry his dittay in his bosome with him yet the full sentence and execution is not past at first but he is yet waited on 6. Albeit Christ be alwayes Judge of the world yet in his first coming he laid aside the person of a Judge and took on the office of a Mediatour and Saviour to offer and purchase mercy for I judge him not for I came not to judge the world but to save the world 7. In Christs â—â—st coming his proper errand was and the nature oâ— his work tended to save sinners So that if it be an occasion of condemnation to any they have themselves and their own corruptions to blame in that they stumble at and do abuse their own mercy for it is held out here as Christs proper errand not to judge the world but to save the world From verse 48. Learn 1 Christ and his
people so he is graciously pleased to reward and foster this love with more of his love for the Father whose love prevents his people loveth you because ye have loved me 5. Love to Christ cannot be without faith and where love is it proves faith for ye have loved me and beleeved 6. True faith ought to close with Christ as the great Embassadour of the Father God and man coming out from the Father by his Incarnation and coming into the world to work the work of our Redemption for ye beleeved that I came out from God which includes the Fathers good-will in sending of him and proves his Godhead in that he came from God as well as the truth of his manhood was confirmed by his appearing on earth and his office to be the only Mediatour as coming out from God for that effect 7. Faith in Christ is so acceptable that God will reward it with proofs of his free love for the Father loveth you because ye beleeved that I came out from God Verse 28. I came forth from the Father and am come into the world again I leave the world and go to the Father In the last place Christ to confirme them in what they had beleeved concerning him v. 27. and explain that which they understood not v. 16. doth set forth himself more fully as the object of saving faith both in his state of humiliation in his coming into the world which they had already comprehended and in his state of exaltation in going out of the world which they should after understand more fully Whence learn 1. Christ craves nothing to be believed by his people but what is the real truth for as he commends them for believing that he came out from God v. 27. so this is the very truth I came forth from the Father c. 2. Jesus Christ as he is the Embassadour of the Father so he is true God equal with him for being with the Father before his Incarnation he came forth from the Father and was not sent only 3. It pleased Christ Jesus out of love to his people to leave the Father and come into the world not by being separate from the Father but by obscuring his Deity and glory under the vail of our flesh and sinlesse infirmities and conversing with us for working of our Redemption for so is this to be understood I came forth from the Father and am come into the world 4. Christ having perfected his work on earth did leave the world by ascending up to heaven to perfect the work of our Redemption and salvation where he manifests his glory having put off the vail of our infirmities for again I leave the world and go to the Father And by this he clears the matter of his removal to them and lets them have a sweet sight of it 5. As Christs coming into the world was voluntary and flowed from his love so was his departure also voluntary and he was not compelled thereunto by men for I am come saith he into the world and I leave it and go 6. The way of Christs coming and being into the world may serve to clear contraversies concerning the matter of his removal for the one is here parallell'd with the other And therefore as his coming was sensible and in a bodily way so also is his removal sensible and takes away his bodilie presence And as his humanity and body were not in heaven while he was in the world so it is not here now after that he is gone to the Father Verse 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee By this we beleeve that thou camest forth from God In these and the two following verses is contained the third part of the chapter wherein Christ doth give a meet entertainment to their faire profession of proficiency and faith concerning him These verses contain their profession wherein 1. Being satisfied with his former way of doctrine they professe that he spake plainly and without proverbs and consequently that they had made proficiencie and understood him 2. They deduce two inferences from this testifying their further proficiencie beside the understanding of what he said 1. That by his preventing their question v. 19. they were perswaded of his omniscience and that none needed to informe him of their case by questions as if he were ignorant thereof 2. That the knowledge and experience of this his omniscience did further confirme them in the faith of his Deity Now concerning this profession as it cannot be denied but there is some good in it and they had sound faith which Christ acknowledgeth v. 27. and they had already professed it chap. 6.69 so when we consider Christs entertainment thereof we will finde some excesse of presumption in it for albeit Christ did indeed speak plainly yet the time was not come wherein he had promised they should ask him nothing v. 23. And therefore they presumed more of their knowledge then they had cause and albeit they believed that truth that he came forth from God and that upon solid ground yet their faith was not full enough since they had not employed their faith about the matter of his removal which he had pressed upon them v. 28. Doct. 1. Whatever divine truth Christ seems to speak more obscurely in one place it will be found fully cleared and explained elsewhere for now say they speakest thou plainly and speakest no proverb 2. It is a great comfort to Christs followers to understand his Word and it is the propertie of divine truths that when they are apprehended in any measure they do wonderfully affect and refresh the heart for say they by way of admiration lo now speakest thou plainly c. being wonderfully refreshed with the light they received 3. Christ will be found omniscient by all them who know him rightly for we are sure that thou knowest all things c. 4. Preventing means give his people but little to do and are very affecting when they are found for it held in their pains and did very much affect them that he gave proof he needed not any man should ask him 5. Christ doth then become very precious to hearts when he by his Word meets with what is in their hearts for this did ravish them that he needed not be asked but lighted upon what was in their thoughts v. 19. 6. Christ is then rightly taken up in his properties when he is acknowledged to be God and when faith closeth with him as such for it followeth on the former By this we beleeve thou camest forth from God 7. When weak beginners get any measure of knowledge or faith they are in peril to run upon the extremities of rashnesse and presumptuous conceit for with this was their profession here hinted wherein they speak as if they had attained to a full measure and needed not
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
the certainty of his doctrine it being perfectly known as by eye-sight This way of certainty by seeing is attributed to Christ v. 32. as proper to him who was in the bosome of the Father and taking it thus strictly while Christ saith we have seen it may be understood of the whole Trinity bearing witnesse with him John 8.16 29. 1 John 5 7. But taking this seeing more largely the expression seemeth rather to take in John the Baptist who was the present publick witnesse with Christ at that time and who as others Prophets and Apostles had the certainty of what he preached in his own measure from Christs illumination and did indeed preach what was most certain and what Christ revealed out of the bosome of the Father though few did believe and embrace either Christs testimony or his Doct. 1. Where Christ hath men to reprove for ignorance there will be also unbelief found that is blame-worthy for not only cannot ignorant men believe but in many things men are bound to embrace truth by faith though they cannot comprehend them by natural reason and so unbelief is the cause of not closing with these high mysteries therefore doth Christ challenge Nicodemus for not receiving the witnesse or not embracing this truth by faith resting on the Authority of God the Revealer 2. Ill Scholars that come to Christ may be led back to see more of their misery common to them with others that so they may not rest on any thing they think peculiar in themselves but be stirred up effectually to studie to profit therefore doth Christ shew Nicodemus that he was lying yet in the common sin of others Ye receive not c. 3. Whatever mistakes men have about spiritual truthes yet they are infallibly certain in themselves and infallibly known to Christ who revealed them out of the bosome of the Father as the sure ground of our faith and that he cannot mislead such as he teacheth therefore doth Christ so gravely assert and inculcate this principle Verily verily I say unto thee we speak that we know and testifie that we have seen The latter word explains the former that he is as certain of it as of a thing seen though not with bodily eyes 4. Such is Christs condescendence as to take in sinful men with him in the same yoke of bearing witnesse to the truth and of partaking in their measure in the same honour with him the chief Shepherd and of holding out the same infallible truth with him from the Word though their perswasion and certainty of it be from his gift and inferiour to his therefore saith he we speak c. John being a conjunct witnesse speaking the same sure truth and knowing it certainly in his measure though Christ knew it in an higher way both as God of himself and as man by vertue of the personal union 5. As it is no strange thing to see men however they may hear yet not liking embracing nor believing most certain and saving truths even when spoken by Christ himself so the certainty of divine doctrine will aggâ—eage the sin of unbelief for saith he we speak that we do know c. and ye receive not our witnesse His doctrine is called a testifying and witnesse as being both certain in it self such as solemn depositions of faithful men are and a standing testimony against them who beleeve it not Verse 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things The second ground upon which Christ reproveth and aggreageth his unbelief is the plainnesse of his doctrine Christ had spoken of heavenly things in a plain way under a similitude taken from earthly things as v 8. and if he did not comprehend and believe them so what would he do if they had been spoken of as heavenly things in a stile suitable to their own nature Doct. 1. It is the will of Christ that teachers of souls do not affect high and lofty stiles and quaintness of expression but that in doctrine they descend as low as may be and accommodate themselves to the capacity of people for herein Christ commends his own love in drawing the copie I have told you earthly things 2. Even spiritual things when they are spoken of under earthly similitudes are but earthly things in comparison of what they would be being spoken of in their own language and termes therefore he calleth them being so expressed earthly things in comparison of heavenly things expressed in a suitable stile There is an eminencie in these things above what any similitude can expresse and when we come to know as we are known we will finde it so 3. When all is done that can be to bring down spiritual things to a peoples capacity yet there is no power in men of themselves to understand or close with them for Christ found it so I have told you earthly things and ye believe not and Ministers need not think it strange if their doctrine be no better entertained then Christs was 4. The plainnesse of doctrine doth aggreage the sin of ignorance and unbelief and make it more inexcusable for it is a challenge I have told you earthly things and ye beleeve not c. 5. Such as are rightly convinced of their dulness in taking up spiritual things when plainly expressed will much more see their inability to take up these things in their own nature and however this will stand as a witnesse how far men are from knowledge or closing with spiritual things for so doth Christ hold out If I have told you earthly things and ye beleeve not how shall ye believe if I tell you of heavenly things Verse 13. And no man hath ascended up to heaven but he that came down from heaven even the Sonne of man which is in heaven If we understand these words properly of ascending to heaven and enjoying eternal felicity it doth indeed hold good that onely Christ entereth there by his own vertue and all others onely through and by him and so the scope of this verse will be the same with verse 14 15. of which in its owne place But the dependance on the former purpose and the expression of this in the by-past time whereas Christ was not yet ascended in his humane nature leads us rather to understand this ascending to heaven figuratively of comprehending heavenly mysteries and entering on Gods Councel concerning the way of salvation as it seemeth to be understood Rom. 10.6 8. with Deut. 30.11 12 14. And so the meaning is that no man of himselfe can know or take up these things that being Christs prerogative who manifested himselfe from the bosome of the Father in our nature and yet as God is still in heaven and thus Christ having reproved Nicodemus for his ignorance doth yet shew the remedy thereof in himselfe Whence Learn 1. Christs sharp Word is not his last Word to his own but when he hath chalenged most sharply
him to finish 6. Christ is faithful in his trust and what is committed to him he doth for saith he the works which the Father hath given me to finish are the same works that I do 7. As Christs works do prove his excellency in himselfe so also do they commend him to his people as being sent out of the Fathers love for their good an alsufficient and omnipotent Mediatour able to effectuate all his purposes and worthy to be rested on by them for saith he they beare witnesse of me that the Father hath sent me Verse 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you for whom he hath sent him ye beleeve not The third particular testimony is that of the Father which is neither to be understood of that in the Scriptures of which verse 39. nor yet of any internal revelation of Christ as Matth. 16.17 But of his immediate testimony to Christ that as he had described him of old to be such a one as he was found Isa 42.1 2 c. and chap. 53. Zech. 9.9 c. and elsewhere so he had given him an immediate testimony at his Baptisme Matth. 3.17 as afterward in his transfiguration Matth. 17.5 of which 2 Pet. 1.17 That which is subjoyned in the end of verse 37. may be looked on as pointing at the unusualnesse of such a manifestation of God they never having heard a voice from heaven in their time nor seene any visible signe not to represent Gods essence but to assure them of his presence but when God owned Christ by a voice from heaven and when the likenesse of a Dâ—ve was the signe of the spirits coming on him and therefore this testimony was the more to be regarded But the following verse and Christs way of subjoyning reproofs to his testimonies leads us rather to understand it as a reproof of their ignorance of the Father of whom they glorified so much For whereas they were much puffed up and might readily oppose this unto that immediate testimony given unto Christ that they were the people whose fathers had heard the voice of God Exod. 20.18 19 22. Deut. 4.12 and with whose Prophet Moses God had spoken familiarly and given him a very neare manifestation of himself Num. 12.8 not in a bodily way Deut. 4.12 but spiritual and intellectual of his back-parts Exod. 34.6 Christ sheweth them that all this was nothing to them they neither had nor looked like any such manifestations but were deaf and blinde to them verse 37. And whereas they might object that though such manifestations were gone yet they had the Word which was delivered by the Ministry of Moses to their fathers and in them to their successors and children Christ answers that it had not its due place with them since they beleeved not in him verse 38. Doctrine 1. God is so faithful to them whom he employes in his work that they shall not want his testimony and approbation to beare them out against all opposition and contradiction of men Of this his carriage toward his Sonne is a special instance and a pledge to his own of what they may expect in their own measure the Father which hath sent me hath borne witnesse of me 2. The Fathers immediate testimony of Christ is especially to be taken notice of as being a witnesse above all doubt 1 John 5.9 10. and shewing that Christ is famous and excellent in heaven whatever esteeme men have of him on earth Therefore that the Father himself hath borne witnesse of him is superadded as greater then the testimony of his works which yet was a greater witnesse then that of John verse 36. And indeed the presence of the glorious Trinity made that witnesse most solemne and the opening of heaven shewed that through him heaven was propitious to sinners on earth 3. Men may be ready to delude themselves because of great things of God manifested to the Church and Nation whereof they are and to their progenitors who yet themselves come farre short and are nothing like these things for so did the Jewes upon what Moses and their fathers had found when yet saith he ye have neither heard his voice at any time not seen his shape that is not onely had they none of these extraordinary manifestations which are not usual in declining times but they had not knowledge of God like to that which may be attained which is a clear solid and satisfactory knowledge of God as of one whom we know by seeing and hearing This they wanted and so proved that they were not Moses disciples nor looked like that people whose progenitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation for so is implyed here in that which Christ meets with that they had the Word from their progenitors to make up the want of those manifestations Which Christ doth not refute seeing the Word is the ordinary and sure way for attaining the knowledge of God See 2 Pet. 1.17 18 19. 5. It is not enough to prove men to be in a good estate that they have the Word unlesse by faith it get accesse into the heart and it be fastened and kept there as a treasure and as seed to bring forth fruit And this may be wanting in them who pretend to much estimation of the Word for so saith Christ unto the Jewes ye have not his Word abiding in you it must be an engraffed Word where it doth any good James 1.21 6. Where Christ is not beleeved in and received as sent of the Father there the Word is not rooted nor is there any saving knowledge of it And particularly the Jewes who did not or yet do not receive Christ now exhibited under the New Testament nor are led by the Old Testament to him they have not one word savingly of it for this is the reason of the former chalenge for whom he hath sent him ye believe not Verse 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The fourth particular witnesse is that of the Scriptures which by occasion of the former chalenge he exhorts them to search into as being high in their estimation and that deservedly and as bearing witnesse unto him Whence learn 1. The Lord in deep wisdome and love hath prevented all occasion of delusion and hath made his peoples way clear and sure by setting down his minde in holy Writ which is his infallible Word and the rule for finding out truth and deciding all controversies in Religion Therefore doth Christ remit them to the Scriptures or written word as to Gods rule in this controversie 2. The way of salvation and all things needful for attaining there of are fully revealed in Scripture and was held forth
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
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
emproven might refute them in their many particular miscarriages Therefore doth he bring in a received principle to refute them in this particular we know that God heareth not sinners c. and therefore Christ cannot be a sinner 3. Such as would be approven of God ought to be devoted unto him to worship and call on him and employ him in all things that so they may come speed in particular exigents for here it is required that a man be a worshipper of God and this makes way for his being heard in particular cases such as this in debate was 4. It is not enough to prove men religious or approven of God that they keep up a forme of worshipping God unlesse they walke tenderly in obedience to Gods will that so they may come speed in prayer and do â—mprove grace as it is received to enable them yet to more obedience for to be a worshipper of God and do his will must go together 5. Albeit no meere man be free of sin in this life Yet such as sincerely worship God and make conscience of obedience do give evidence that they have fled to Christ for justification and have attained to some victory over sin and so are not sinners or living in a state of sinne in Christs account for here to be a sinner and to worship God and do his will are opposed each to other 6. They only who thus worship God and are not sinners will finde accesse to God in their prayers and get answers to what they ask according to his will for God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth that is they who have extraordinary callings will come speed in extraordinary things and others will come speed in their lawful desires according to the tenour of Gods promises to hear his peoples prayers It is one special mean to clear men in the matter of their personal approbation and acceptance with God when they employ God much in prayer and so come to finde acceptance and audience from him for by Gods hearing a man he cometh to gather that he is not a sinner but a worshipper of God and doer of his will From verse 32 33. Learn 1. Christ had many publike evidences to witnesse for him that he was accepted and heard of God in the discharge of his office for so doth he subsume that Christ by this miracle had proven it 2. Christ is omnipotent to do that which never hath been done before And when any come to him with a distresse that never any had experience of the like he can help them for all that and make his dealing to them an experience to others inviting them to emply him thereafter for since the world began was it not heard that any man opened the eyes of one that was borne blind I need not debate whether ever such a cure as that was wrought before whereof yet we read not in Scripture nor whether other miracles formerly wrought may be paralleld with it For beside that Christ wrought it by his own proper power not as the Prophets wrought miracles though the man knew not this it was certainly a singular and great miracle and whatever may be supposed of the mans mistake yet the general truth holds good And the man in commending it thus doth evidence that he looks on Gods mercy in granting it to him as singular which is far from their practice who undervalue the favours conferred upon themselves in comparison of what is done to others 3. Whatever wonders Satan and his instruments may be permitted to work to draw men from the truth Yet Christs miracles were such as did clearly evidence he could never have wrought them unlesse he had been approven and sent of God for if this man were not of God he could do nothing to wit such as this work is Verse 34. They answered and said unto him Thou wast altogether borne in sinnes and doest thou teach us And they cast him out Followeth the conclusion of this contest and the issue of all these assaults wherein being highly incensed they upbraid him for his presumption that being such a base and vile man he would presume to teach them and not being content with this they excommunicate him Whence learn 1. The putting of persecutors to silence by reason will not gain upon them but rather drive them upon violent rage as here we are taught 2. It savours of pharisaicall pride for men to account only themselves holy and to look on others is vile for so do they compare this man with themselves 3. It is the woful mistake of men that they do not take notice of sinne unlesse they may grope it in some sad afflictions for upon this ground it is that they say Thou wast altogether borne in sinnes as bearing the print of it in being borne blinde Albeit all have Original sinne yet it seemes they laid it little to heart but where such fruits of it did appear 4. Mens pride and conceit of their calling and gifts makes them look rather to the Messenger that reproves them then to God and makes them despise to learn any thing from these who are baser then themselves Therefore say they doest thou teach us 5. It is also mens pride that when sound doctrine galls them it makes them break out upon the instruments that hold it out as here was their practice 6. It is also but an irrelevant objection flowing from mens pride when the weaknesse or sinfulnesse of a Messenger from God makes them reject the message as here they will not be taught by him who was altogether borne in sinnes 7. It is one part of suffering for Christ which his followers are to resolve upon to be unjustly excommunicate in which case the sentence is null before God for they cast him out but little to his prejudice as will be seen in what followeth Ver. 35. Jesus heard that they had cast him out and when he had found him he said unto him Doest thou beleeve on the Sonne of God 36. He answered and said Who is he Lord that I might beleeve on him 37. And Jesus said vnto him Thou hast both seen him and it is he that talketh with thee 38. And he said Lord I believe and he worshipped him In the last part of the Chapter we have Christ comforting the man after his excommunication by two grounds of comfort the last whereof he maintains against the exceptions of some of the Pharisees The first ground of comfort in these verses is by leading him to knowledge of and faith in himselfe the Sonne of God Wherein is recorded 1. That Christ hearing of his hard condition doth finde him out and propound an overture to encourage him against that sentence which is to beleeve ver 35. 2. The man professing a willingnesse to beleeve but desiring to be informed who was the Sonne of God ver 36. is resolved and cleared by Christ verse 37. 3. The man
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
them from their enmity but rather emboldens them thereunto for albeit he eat bread with him and his bread too as it is Psal 41.9 yet want only and ingrately he hath lift up his heel against me 16. Whatever be the carriage of enemies yet it is the duty of Christs followers to heap coals on their heads by doing them all the good they can in their stations for herein Christ hath left an example who albeit he knew what Judas was yet let him eat bread with him See Psalm 35.12 13 14 15. Rom. 12.20 Ver. 19. Now I tell you before it come that when it is come to passe ye may beleeve that I am he In this verse a second caution and instruction is joyned with this intimation Wherein as in the former he gave a reason why he permitted such a thing to be so he gives a reason why he now foretels of this treachery before hand Namely that when they should compare his prediction with the event when it came to passe they might be so far from stumbling at it that on the contrary it might aford them an encouragement to beleeve on him who by the prediction did prove himself God omniscient and by his suffering these things did prove himselfe to be the true Messiah of whom these things were fore-prophesied Whence learn 1. Christ is omniscient as God and knoweth and can foretell things before they come to paâ—â—e for now I tell you before it come See Isa 48.5 2. Christ doth so order his own and his peoples afflictions as in stead of bitterness and stumbling a right observer may finde many confirmations and advantages by them for he so orders Judas treachery which would seem to have ruined all as it may contribute to confirme them that he is God and the true Messiah It is he indeed who brings meat out of the eater 3. It is a notable fruit and advantage by saddest stormes to be helped to know and beleeve more of Christ his excellency and sufficiency for this is the fruit here that ye may beleeve that I am he 4. Whatever degree of knowledge and faith in Christ Saints attain to yet they need more increase and confirmation and to attain this is a difficult task for albeit the disciples knew and beleeved what he was yet he findes this pains needful that they may be helped to beleeve more 5. Christ rightly taken up will be beleeved to be matchlesse singular and inexpressible in his fulnesse and excellency for this he aims at that ye may believe that I am he or that I am to wit that singular and inexpressible one 6. A special meane to confirm faith by saddest dispensations is to compare these events with predictions concerning them wherein we may read Gods omniscience and providence knowing and setting bounds to all these stormes for I tell you before it come that when it is come to passe ye may believe Verse 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me In this verse we have a third caution and instruction subjoyned to this intimation Wherein Christ holds forth this encouragement to all his faithful messengers and all who receive them and their message That these his servants are so dear to him and his Father and his Father and he are so neatly interessed in them and their message that the respect shewed to them and it redounds both to him and his Father His scope in this doctrine is partly to remove another exception that might be propounded upon occasion of Judas treachery for whereas upon his deserting and betraying of his Master men might be ready to think that he was but a bad Master and that the office of Apostleship was of little worth since he had so lightly deserted it Christ declares that this office was honourable in it selfe and however Judas had played the traitour yet he would get men to exeâ—ce it and to entertain them who did so to their own rich advantage And therefore his treachery did no way reflect on him or his service but did aggravate the traitours guiltinesse who had deserted so honourable an office owned not only by Christ but by his Father also Partly also his scope is hereby to encourage the rest of the Apostles as it is made use of Matth 10.40 who being to be left by their Master and sent out on service wherein they might expect great difficulties as is declared Matth. 10. and being also pressed with the necessity of humility and condescendence they might be ready to think this a very hard and disadvantageous service Withal Judas his treachery who was one of their number might give them occasion to suspect that Christ would abhorre their society for his sake Therefore he declares that notwithstanding all that had come if they would go about the employment as he required he should own them in it and whosoever received them should receive him and the Father also Doct. 1. Mens deserting of Christ and his service doth no way reflect on him or it but upon the deserters themselves nor will he want servants and these who will entertain them desert him who will for so much doth this doctrine as it is a caution against Judas treachery teach that he will have some to send and some to receive them when Judas is gone 2. Our Lord Jesus hath large understanding and capacity to take many things into his minde and meet with all necessary cases at once for by this doctrine he not only obviates Judas treachery but meets with the discouragements of the rest of his disciples as hath been explained 3. Albeit Christs doctrine concerning the excellency of his service get but little credit in times of defection And albeit his encouragements have but little place with these of weak hands yet what he saith to the one or the other case is most grave and undoubted truth Therefore is doctrine which groundeth against the scandal of Judas defection and encourageth his disciples confirmed by his ordinary asseveration Verily verily I say unto you 4. In times of defection such as continue faithful shall be the more precious in Christs sight and be allowed special encouragements by him therefore doth he hold out such a cordial to his honest disciples now when Judas is to forsake him 5. Whatever be the difficulties attending Christs service yet the service it self hath encouragement sufficient in its bosome against all of them Therefore is this encouragement held forth against their difficulties in the exercise of their office 6 The humble condescending man is so dear to Christ that he shares in all his lots is respected in all the respects put upon him and accounts himself sleighted in all the affronts offered to him for this doctrine also tends to encourage them to the humility he had pressed upon them by shewing that he will do all for the humble and will share with them in their entertainment in
go away and before he want their company he will yet leave heaven for their sakes and come again saith he and receive you unto my selfe and that for this end that where I am there ye may be also 7. As Christs followers are in this life called to be conforme to his image and to partake with him in sufferings So his love will have them at last advanced to communion in glory with himselfe in that measure which they as his members are capable of for this is his purpose concerning them that where I am there ye may be also 8. It makes the hope of heaven sweet to Saints when they consider that there they will meet with and fully enjoy Christ whom they have so often delighted to look upon through a vail and whose company hath oft-times offered them much of heaven upon earth and in their saddest lots and that they shall never again be separated from him Therefore doth he propound this as their sweet encouragement I will receive you unto my selfe that where I am there ye may be also See 1 Thes 4.17 Ver 4. And whither I go ye know and the way ye know The fourth argument of consolation propounded in this verse is that however he was to leave them yet they knew whether he went and which was the way thither For clearing whereof Consider 1. As the place to which he went was to his Father and his house as is cleared ver 2. and in the following purpose so by the way here he points out not only the way wherein he was to walk to glory but the way also wherein they were to follow as the following enlargement of this consolation maketh clear 2. The way to heaven is so to say twofold First the way of dispensations and lots wherewith Saints are essayed in going through And thus as Christ went to his Father by sad sufferings so beleevers enter into the Kingdome through much tribulation Act. 14.22 Secondly the way of their duty and the means whereby they may come to God and walk through these difficulties till they come to him in heaven And thus as Christ paved a way for himselfe so is the the way to all others as we will hear ver 6. Now albeit the first of these be not to be excluded here for we are to follow him in that way 1 Pet. 2.21 yet the last is chiefly insisted on in the explication 3. As for the disciples knowing of these which is contradicted by Thomas his assertion imports not only that they had been sufficiently furnished with means to have known but that they did also know them in part and in some respect So the meaning is that it might sufficiently encourage them that they knew heaven and the Father to whom he went and they were to follow and were instructed that suffering and tribulation was the high way to heaven both for him and them And that albeit he withdrew his bodily presence yet they knew the way of corresponding with the Father in heaven and had a sure way to guide them home Doctrine 1. Beleevers who do seriously study to know heaven and what the resting place of pilgrims is will finde rich consolation in it for this is one branch of the encouragement ye know whither I go 2. It contributes exceedingly to beleevers encouragement by knowing heaven to know that Christ is gone there and glorified with his Father for their good for this is the particular consideration rendring this knowledge of heaven comfortable whither I go ye know namely that I succumb not under my sufferings but ascend to heaven to my Father 3. It contributes much to the comfort of beleevers and is their peculiar priviledge in their absence from the Lord as to know God and heaven so to know the way that leads thither to be the way indeed and to be armed against all misconstructions of the way being compared with the end of it to which it oft-times looks so unsutable for so much is held out in this encouragement as it relates to the way of dispensation wherein Christ went to heaven and beleevers follow him It is an encouragement the way ye know and need not mistake sad sufferings as if they were not leading to a crown as too many do little beleeve that to loose is to gain and to dye the way to life 4. It is not sufficient for the encouragement of beleevers that they have a contemplative knowledge of heaven and the difficulties that lye in the way to it unlesse also Christs removal out of the world do estrange their affections from it and make them become pilgrims and set them on work to know the way and means how they may hasten after him to come where he is and in the mean time may keep entercourse and correspondence with him and through him with the Father For this is the great encouragement ye know the way namely that he is the way to the Father to whom he goeth as is after cleared 5. Christ hath not left his followers without sufficient means of information concerning heaven and the way to it and without such a measure of knowledge of these things as might be ample matter of encouragement if they knew how to discerne and emprove it for he asserts for their comfort not only in respect of means but as to their actual knowledge also whither I go ye know and the way ye know 6. Christ knoweth his people and what they are better then they do themselves and his verdict of them is to be preferred before their own for notwithstanding their doubts afterward mentioned he asserts whither I go ye know c. Ver. 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way Followeth to ver 8. A further clearing of this argument of consolation in answer to Thomas objection His doubt is propounded in this verse wherein being rash incredulous and timorous as was usual to him See Chap. 11. 16. and 20. 25. and supposing that Christ would retire some whither and leave them he objects in name of all the rest that they knew not whither he went and consequently could not know the way This being a contradiction to Christs assertion ver 4. The reconciliation thereof is not to be taken from this that Christ only speaks of sufficient information given whereby they might have known and that Thomas objects that for all this they did not actually know For Christ afterward asserts that that they actually knew in some measure But the true rise of the difference betwixt Christ and Thomas is 1. Christ asserts they did know which holds true though they did but know confusedly and in some measure Thomas finding no such distinct knowledge as he desired objects that he knew not at all 2. Christ knew that in this matter his disciples did know more then Thomas understood that he and they did know and therefore he thus objects For they know Christ in some measure which
further cleared ver 24. So that the Word was his and the Fathers who is in him 6. Christs works both miraculous and these wrought in beleevers being done by his own power do prove him to be true God one in essence with the Father and the Fathers also with him by reason of that unity for The Father that dwelleth in me being the same in essence he doth the works to wit with the Son 7. It is our duty to make use of Christs Word and works to confirme our faith in him as true God one with the Father for these are not only arguments proving the point but serving to excite Philip and the rest so to study them as to finde proofes of a deity in them 8. They who would profit by Christs Word and works in the knowledge of him should first begin and bottome themselves on his Word and finde him God there and then look out to his works for further confirmation Therefore doth he first urge the argument of his Word and then subjoynes that of his works Ver. 11. Beleeve me that I am in the Father and the Father in me or else beleeve me for the very works sake The third branch of Christs answer contains an exhortation to all the disciples that they would beleeve this truth of his unity in essence with the Father Which he presseth and confirmeth from three reasons whereof the first in this verse is the same in substance with that ver 10. that he who is the truth speaks it and hath confirmed it by his works Whence learn 1. The deity of Christ and his unity in essence with the Father is the main article of the Christian Religion to be studied and beleeved Therefore doth he presse it Beleeve that I am in the Father and the Father in me 2. This point of saving truth ought to be seriously and distinctly inculcate and studied and learned otherwise our consolation arising from the knowledge of our Mediatour will not be so solide and so full as is allowed Therefore notwithstanding any imperfect knowledge they had of him and what he had pressed on Philip he doth again urge that they beleeve this Beleeve that I am in the Father c. 3. Christ doth so take care of one of his followers whose infirmities become visible as he will not forget others who may be in the like need for as he pressed Philip ver 10. so he presseth here all the rest to beleeve whom he knew to be ignorant as well as Philip though they had not expressed it Beleeve ye saith he to all of them in the plural number 4. The knowledge of Christ to be true God under the vail of his manhood and state of humiliation is as difficult as it is necessary and a study wherein beleevers will finde much matter of humiliation for their short coming for so much also doth this insisting on it teach us 5. Christ takes pleasure in the soul-prosperity of his servants and that for this end they study him well who is their fountain and store-house and do close with him by faith as true God Therefore doth he exhort and intreat them to beleeve 6. Christ is a witnesse who will not lye And as it is only on his testimony we must fasten in matters of faith So his testimony is worthy of all credite and acceptation by faith in our hearts for the exhortation is a reason to it selfe beleeve me saith he since I have said it 7. Christ by his condescending to adde works to the testimony of his Word for confirmation of our faith and that albeit he be God who cannot lye doth teach his people not to try men by their words but their power 1 Cor. 4.19 And to examine all the fair professions of men by their fruits for this other branch of the argument taken from his works is added not because his Word needs such a witnesse in it selfe but in part to teach us caution in the like case 8. Christs works joyned with his Word do so clearly point him out that they may extort an acknowledgement of his God-head from men and will exceedingly heighten the sin of them who will not trust in him as God Therefore saith he or else beleeve me for the very works sake Whereby he doth not allow them not to beleeve himself speaking in his Word nor yet approves of that faith as saving which is begotten by his works without the Word But declareth that his works were so clear proofes of a deity as none without impudence could deny it nor without great sin misbeleeve a truth so confirmed Ver. 12. Verily verily I say unto you He that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father The second reason confirming this truth and pressing the exhortation which also is an argument of consolation against his removal is contained in a promise that beleevers in him shall do the works that he did â—and greater also through faith in him who after his ascension shall let out proofes of his deity with them in a more ample manner then he manifested himselfe in the state of his humiliation For clearing of this purpose and the scope thereof Consider 1. The works of Christ which here he paralels with these to be done by beleevers are not his works of Redemption as Mediatour nor his works of creation and providence as God which are incommunicable with any but his miraculous works and works wrought on the hearts of men by giving successe to his ministry 2. As for these beleevers who are to do these and greater works whatever may be said in a sound sense of every beleevers doing great things and overcoming the world through faith in him Yet the paralel holds clearer to restrict it to the Apostles and others in the primitive times who were endued with extraordinary power and sent abroad to preach the Gospel 3. As for the paralel it selfe that it is promised they shall do these and greater then these and that albeit Christ did raise the dead open the eyes of the blind c. and cure every disease It may be thus cleared partly they were greater in respect of number they working many miracles for number beyond what he did and many for kinde which he did not as speaking with new tongues and the like See Mark 16.17 18. and elsewhere partly albeit his miracles in themselves were as great as any of theirs yet in the way and manner of them the power did shine more conspicuously then in some of his For he did cure men by his Word and by the touch of his garment but they did cure many by their shaddow passing by Act. 5.15 and by napkins carried from them Act. 19.12 And partly and chiefly this is to be understood of the effects of these their miraculous works and of their ministry which these works did accompany For Christ was the Minister of the circumcision only and