other Messengers who are but instruments and messengers publishing the doctrine which they receive and the benefits held out therein whereas Christ is the Author and procurer as wel as the publisher of the spiritual benefits of the Gospel for the Law was given by Moses as a Messenger receiving the same from God to deliver it to the people but grace and truth came or was made or brought to passe by Jesus Christ Ver. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him In the last branch of this commendation Christ is preferred to all men in the point of seeing and knowing of God and in particular to Moses of whom it is said that he saw God and God talked face to face with him Deut. 34.10 Numb 12.8 It is here declared that God is invisible and incomprehensible by any save by his Sonne Jesus Christ who being one in essence with the Father and upon all his councels doth perfectly know him and doth reveale unto mankind all that they know of him Doctrine 1. God as being a Spirit is invisible to the bodily eyes of any though some rayes of his glorious Majesty have at some times been seen nor can any creature take up the infinitely glorious essence of God with the eyes of their minde but very Angels cover their faces before him Nor is there any knowledge of God at all attainable by men of themselves and what they see and know by revelation is but as nothing in comparison of what Christ hath All this is imported in that No man hath seene God at any time to wit with bodily eyes or fully as Christ doth or without him 2. Albeit God be invisible and incomprehensible by any of themselves yet there is a declaration and manifestation of him to sinful man and a knowledge and sight of him attainable in so farre as is necessary to salvation for so are we taught here that God is declared 3. As Christ perfectly seeth and knoweth and comprehendeth the Father so the declaration and manifestation of God to man and especially that which is saving and sanctifying is by Christ who from the beginning of the world was the onely revealer of God to the Church And especially at his incarnation he hath revealed the Father in himself and the knowledge of him and his will unto salvation by his doctrine for the Sonne he hath declared him 4. Albeit God have many sons by creation as Angels Job 1.6 and Adam Luke 3.38 and by adoption yet he hath onely one natural Son begotten of his substance by eternal and incomprehensible generation who as he perfectly comprehendeth the Father so he cannot but infallibly declare him being the expresse image of his person for Christ is the onely begotten Sonne and this is one ground of his declaring the Father 5. Christ is one in essence with the Father coexisting with him from eternity and is one with him in regard of familiarity and delight and was and is upon all the Fathers counsels And this doth yet further assure the Church of the certainty of what he declareth of God and doth set out their happinesse who have him for their friend and surety who is so intimate with the Fathar for this is another ground of his declaring the Father that he is in the bosome of the Father which imports onenesse intimacy and delight that he hath a neere sight and intimate acquaintance with the Father See Prov. 8.30 Ver. 19. And this is the record of John when the Jewes sent Priests and Levites from Jerusalem to aske him Who art thou 20. And he confessed and denied not but confessed I am not the Christ 21. And they asked him What then Art thou Elias and he said I am not Art thou that Prophet And he answered No. Johns second testimony after the Baptisme of Christ was given upon occasion of Commissioners sent unto him from the Councel at Jerusalem and expressed in way of conference betwixt them and him Wherein being posed concerning his person and authority he declares negatively that he was neither the Messiah nor Elijah in proper person nor that great Prophet they expected ver 19 20 21. Next being further posed he declareth positively that he was Christs forerunner of whom Isaiah had fore-prophesied ver 22 23. Thirdly being further interrogate concerning his office and administration of Baptisme he cleareth them in that ver 24 25 26 27 Lastly the Apostle John subjoyneth the circumstance of place where this testimony was given ver 28. From these verses wherein he declareth what he was not Learn 1. Church Judicatories for managing of Christs matters and for trial of new doctrines and opinions are an approven Ordinance of God And such as are entrusted with that power ought to go very gravely and tenderly to work when providence puts them upon the trial of any such emergent for these in Jerusalem from whom these Commissioners came were their great Councel appointed of old by God for these matters And their carriage in not condemning John untried and unheard and their using of him respectively in sending grave men for descent office land of their most eminent sect also as appears ver 24. to him are rules of prudence in such procedure worthy of imitation 2. In a corrupt and declining time of the Church ordinarily the teachers are furthest out of course and are not with the first to enquire after Christ but behind many for notwithstanding all Johns doctrine before Christs Baptisme yet it is after that ere the Councel of Jerusalem enquire after him or it and but to little purpose then either as the sequel sheweth 3. Whatever be the purposes of corrupt men in enquiring after or debating about truth yet God can make use thereof to bring out more of his truth and give occasion to his servants to publish it yet more for though these came rather to quarrel and jangle then to be edified yet it drew out a record of John which is of use to the Church in all ages 4. It is not onely requisite that new doctrines be tried and examined but the authority of men who publish the same not upon an ordinary call nor in an ordinary way is subject to trial also and that in the first place for their first question which John holds himself bound to answer is who art thou intimating that if he were not an authorized person he was bound to cease 5. It is the duty of truly godly men to walke respectively toward Church Judicatories appointed of God even when such as bear sway in them are corrupt nor ought they deny a testimony to the truth when they are called to it and so long as there is any hope or appearance of doing good by it for John though he was an extraordinary man yet is content to give an account to the Commissioners of that corrupt Councel seeing they sate in Moses chair and by this means
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
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
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
an evidence thereof in the Apostles they have received them which includes that knowledge and beleeving after-mentioned And where the Word is not thus received and welcomed there it will pursue and overtake sinners Zech. 5.6 8. The Word of Christ is never savingly received but when Christ is known and embraced as offering himself therein for this was the summe and â—cope of his doctrine and the obedience of their Conversion that they have known that I came out from thee c. See chap. 20.31 9. Christ is to be taken up by lâ—st sinners not as their fancie or fear would point him out but as he hath revealed himself in his saving Word for they have received the words and thereby have known c. 10. Christ is then savingly known when he is known in his person and offices and that the Father is in him and he his Embassadour reconciling the world for they have known that I came out from thee and that thou didst send me of which chap. 16.27 11. Beleeverâ— ought to be well rooted in their knowledge of Christ his person and offices considering the many tentations and assaults they will meet with to shake them in this particular for they have surely or truly known c. 12. For setling of beleevers in the point of knowing Christ they must not expect such evidences as are usual in natural things but must submit and be content with the evidence of faith which how obâ—cure soever it seem is a sure knowledge in its own kinde for they have surely known is expounded they have believed that thou didst send me Verse 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them In these verses is contained the second branch of this part of the chapter wherein Christ appropriates his prayer to his Apostles and his elect in them in opposition to the world For which he giveth several reasons As 1. That they are his charge given him by the Father 2. That they are the Fathers also by eternal election unto which he subjoyns an illustration clearing how they are the Fathers being given to him namely that both as God he hath a communion with the Father in all things and as Mediatour also as the Elect were given to him by the Father and all things for their behoof so they continued still the Fathers in respect of election and it was his work to make them the Fathers again by converting and dedicating them to him 3. That he was glorified in them and therefore would intercede for them All which makes it clear that he doth not restrict this intercession to the persons of the Apostles only but to all these who are not of the world but have the same interest in the Father and him for whom also he prayeth expresly v. 20. Doct. 1. Jesus Christ is the great High Priest not only to offer up himself a sacrifice for sin but by his prayer and intercession to compleat his work and apply his purchase for I pray saith he as giving in this action a pattern of his perpetual intercession in heaven 2. It is no small priviledge to have interest in Châ—ists intercession who hath perfect knowledge of all the necessities of his people and of the true remedy and supply thereof who hath fidelity and tendernesse not to sleight those whom he undertakes who is not refused of any suit he puts up for them chap. 11.42 and whose merit and intercession is sufficient to render naughty persons and services acceptable Theâ—efore it is held out as a special priviledge I pray for them c. See Heb. 7.25 3. Christ did not go about the exercise of his Mediatory-office at adventure not knowing whether many or few all or none would reap benefit thereby But he knew distinctly for whom he appeared and for whom not for saith he I pray for them I pray not for the world 4. Christ was so far from laying down his life for all in the world that all in and of the world are secluded from any part in his intercession except only the elect for whatsoever some do say of Christs praying as a man under the Law wherein he looks not so much to the event as his duty and so may pray for them in whose behalf he is not heard to which they referre that prayer Luke 23.34 whatever I say they assert of this kinde wherein I shall not be positive though that petition Luke 23. for his ignorant persecutors got a large answer in the Conversion of so many of them Act. 2. and afterwards yet the world is here secluded from his intercession as Mediatour and only the Elect taken in I pray for them I pray not for the world Which yet doth no way militate against our duty of praying for all manner of men who have not sinned unto death for his praying is grounded upon the distinct knowledge of the Will of God and whom he will save and therefore he prayes distinctly Whereas we wanting this knowledge ought to pray for all men with submission to the Will of God 5. Whatever the elect be in themselves even aâ—ter they are converted yet the charge and trust of them being committed to Christ it doth engage him to intercede for them so that all his wounds bleed and his credit in heaven is employed when they have to do for I pray for them which thou hast given me saith he 6. The Elect are so given to Christ as they are still the Fathers in respect of his eternal election and good will toward them for them which thou hast given me they are thine 7. It is a notable encouragement to employ God on behalfe of the Elect that he hath such an interest in them and being chosen by him they are cast upon him and left upon his help for upon this consideration doth he commend his given ones to the Father in prayer for they are thine and that he commends none to him but those whom he first gave him 8. Christs people have room in his heart and affection not only because of his interest in them and charge of them but because of the interest the Father hath also in them whose beloved Son he is for this is not only a reason why the Father should respect his prayers for them but also why he so heartily undertakes to pray for them for they are thine Which should teach all in their stations heartily to respect and care for those persons or things wherein God hath an interest 9. There is a communion and reciprocal interest in all things betwixt the Father and his Son who is heir of all things Heb. 1.2 and betwixt the Father and Christ as Mediatour in the Elect for All mine are thine and thine are mine 10. This communion and interest tends much to the advantage of Gods people as having interest both in the
body and humane nature framed by the finger of the Holy Ghost without original corruption and filled with excellent endowments and the inhabitation of the Godhead therefore is his body spoken of under the name of the type and called The Temple of his body Verse 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they beleeved the Scripture and the word which Jesus had said John recordeth the use the disciples got of this conference not presently but after the Resurrection of Christ Namely that then this passage is brought to their remembrance and they were coofirmed in the faith of this and other Scriptures which spake of his Resurrection Whence learn 1. Even true disciples may be such babes in knowledge that for a long time they will little understand what Christ saith for it was long before the disciples took up the meaning of this passage 2. It is a mark of true disciples that however they be ignorant yet they will not carp at what they understand not as enemies do but will in silence reverence all that Christ saith for when the Jewes quarrelled v 20. we finde them silent 3. Disciples may heare that at one time the understanding and benefit whereof may be reserved to begotten by them at another time and that it may be long thereafâ—er for When therefore he was risen from the dead his disciples remembred that he had said this unto them c. 4. The doctrine of the Crosse and of victory and deliverance from the same even when it seemeth to prevaile most over the sufferer is a doctrine which disciples are slowest to learne and believe of any because of their carnal conceptions of Christ and his Kingdome and of their discouragement when these are disappointed for it was when he was risen from the dead that the disciples remembred and understood and believed this doctrine as they ought See Luke 24 45 46. And thus also is the lot of his members oft-times judged of 5. As Christ will accomplish in due time what he hath spoken so the event of matters being compared with the Scripture will clear many mistakes and be a notable confirmation to faith and an exposition of many Scriptures for When he was risen they then remembred and believed this and other Scriptures 6. The doctrine of Christ was agreeable to the Scriptures and both alike sure it being all one to have his minde in Scripture and to have himself speaking immediately seeing he is the Authour of boâ—h for They believed the Scripture and the word which Jesus had said as being both alike sure and to one purpose Verse 23. Now when he was in Hierusalem at the Passeover in the feast day many believed in his Name when they saw the miracles which he did 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Lastly in this part of the chapter John recordeth some further of Christs proceedings at this feast that he wrought such miracles as drew divers to professe faith in him whose profession he would not trust as knowing well what they were as he doth all men even what is most inward and secret in them and that of himselfe without any information from others Whence learn 1. Albeit Christ will not satisfie the curiosity or tempting humours of men yet he will not denie to work whatsoever may be needful for the confirmation of the faith of his own for though he would grant no present signe to the contentious Jewes v. 18. yet he did miracles in Jerusalem at the Passeover in the feast day though it be not recorded in particular what they were hereby also giving us to understand that when Christ cometh to work a work of Reformation as here he may sometime second it not with miracles now but with notable and wonderful works of Providence to gain credit to his work and faithful instruments about it and it may be to quash the fury of malicious opposites 2. It is not unusual for some natural men to be so far affected with Christ and his working as to be convinced in their judgement of some excellency in him and be drawn to professe some sort of embracing of him and yet they remain still in nature and unconverted for many believed in his Name or professed to do so who yet were unsound as the sequel cleareth 3. It is a clear evidence of unsoundnesse when Christs works are the chief thing drawing men to professe faith and not his Word revealing his nature and properties for such was their faith They believed because they saw the miracles which he did Such converts are not affected with their own misery and Christs mercy and so have not a right principle and Christs works will not be alwayes alike glorious and so their affection bottomed on that will ebbe and flow and at last evanish 4. As Christ no sooner begins to reforme but Satan in enemies will be raising stormes and laying snares for him in which unsound converts will not prove trusty nor back him but be ready to turne enemies so it is wisdome in trying times to be wary whom we trust even of Professors for Jesus did not commit himself unto them that is seeing hazard appearing he would not familiarly converse with them as men to be confided in for he kept but one Judas of such and he betrayed him 5. Albeit we cannot infallibly discern of Professors before they discover themselves yet Christ knoweth hypocrites before they discover themselves to men for he knew all men and them among the rest so as not to trust them 6 Christs discovering of one or more hypocrites is a document to all to take heed to themselves as being seen and known of him therefore is his knowing them expressed in a general He knew all men 7. Christs knowledge of men is not conjectural or by report but certain as being by and from himself as God for he needed not that any should testifie of man 8. Christ doth infallibly know what is in-most or most secret and hidden in man the thought whereof should excite all to self examination and be an encouragement to the sincere so much is imported in this reason For he knew what was in man CHAP. III. THis Chapter containeth First Christs conference with Nicodemus concerning regeneration and faith in him for attaining salvation to v 22. Next Johns last testimony concerning Christ some occasions whereof are recorded to v. 27. and the testimony it self from thence to the end Verse 1. THere was a man of the Pharisees named Nicodemus a ruler of the Jewes 2. The same came to Jesus by night and said unto him Rabbi we know that then art a Teacher come from God fâ—r no man can do these miracles that thou doest except God be with him The occasion of this Conference and Sermon of Christ is Nicodemus a
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
holy derision as if Christ had said Ye think ye know me well enough but ye know me not at all as ye should since ye know not the Father who sent me and that I am come from him And this indeed holds true in general That conceit is a great prop unto mistakes and errours and an hinderance unto closing with Christ That mens not closing with Christ by faith doth flow from ignorance of the Father And That conceit of knowledge is very hateful to Christ seeing he doth in an holy manner mock it 2. The words may be taken as declaring them to know Christ and yet to be ignorant of him but in diverse respects They knew him and whence he was as man though even in that they erred if they supposed him to be the Carpenters Sonne Yet they knew not the Father nor him as God proceeding from the Father and sent by him And indeed They have need to be quick sighted who know Christ as he is in truth and they who do know much will perceive when they get opened eyes that they are ignorant of far more of him These interpretations have indeed these truths in them and do aggree well with the temper of the body of the Jewes who were very ignorant But Christ zeal and indignation in this discourse testified by crying with the consideration of these he speaks unto may lead us to look yet more narrowly into the words Therefore 3 when we consider that Christ is not now dealing with the multitude but with the companions of the Rulers who knew all their plots ver 25. with these who even now had been convinced in the matter of Christs healing the man on the Sabbath and had therefore in great rage started this new quarrel and with these who would have taken him though they had no warrant from the Rulers ver 30. When I say we consider these things the words may run very well thus That Christ chargeth upon them that they knew him well enough and yet against their light would not acknowledge him but delighted to câ—vil And this is not strange for it was the great sinne of the Rulers that they sinned against their light in opposing of Christ and so might also their associats See Joh. 3.2 Matth. 22.16 The only difficulty against this interpretation is that it seems not to agree with what is afterward said that they knew not him that sent him But so is also said of the Rulers who sinned against their light that they knew not the Father nor Christ Joh. 18.2 3. because however they knew as much as to make them guiltie of sinning against light yet they knew him not savingly and their carnal conceptions concerning the Messiah made them maliciously reject all the convincing arguments that this was he since they saw no satisfaction to their desires in him Consider 2. As for these proofes of Christs knowing the Father ver 29. the last of them is clear of it selfe that Christ being sent Ambassadour from the Father behooved to know him who sent him and to have ample instructions and knowledge of his minde As for the other proofe I am from him however it may be taken generally that he came from the Father and not only so for one may come from another and yet know little of him or his minde either but came cloathed with a commission and furnished with instructions as his sending imports or it may point out that he did voluntarily come as well as the Father sent him Yet it seemeth clearer to understand it of his eternal generation and being from the Father as God and so it points out an higher proofe of his knowing the Father beside his being an Ambassadour Doctrine 1. Such is the perversitie of men in opposing Christ and the Gospel that it is hard for them who have any zeal of God to get it endured So much did Christ testifie by his vehemency in speaking to these he cried in the Temple as he taught 2. The violent malicious and effronted opposition of men should not blunt nor dash zeal but rather set an edge upon it in all these who would approve themselves to have antipathy against sinne Therefore Christ cries as he taught To be calme so long as our particular is not touched however God be dishonoured is stupidity and not meeknesse and an evidence of the want of the zeal of God 3. Among other trials and exercises that Christ and his followers do meet within the world from the ignorance of men and their infirmities this is one of the chiefe that they will have to do with men who directly against their light do oppose him and his truth for such did Christ meet with here And it may warne men to take heed how they sleight and go over their light in ordinary walking lest in processe of time they maliciously contradict their light And to beware of engaging against truth lest they be lest to themselves to run to hell before they stop 4. Mens opposing of truth and Christ against their light is not only a sad trial to the zealous but an horrid iniquity in it selfe and will be a witnesse for the friends of truth in the bosome of opposers Therefore Christ not only cries against this but beares their knowledge upon them as a witnesse for him and an aggravation of their sinne ye both know me and ye know whence I am 5. Whatever light malicious opposers of Christ have which will aggreage their own guilt yet their opposition proves that they have no saving knowledge of God nor of him Therefore saith Christ to them him that sent me ye know not Whatever light and knowledge of God men have yet they know nothing indeed and savingly but what their heart submits unto and embraces and what the Sonne reveals of him Matth. 11.27 and what tends to eternal life Job 17.3 6. Such as are approven of God ought not to be shaken by the misconstructions and malicious oppositions and cavillations of men Therefore doth Christ set forth his own grounds of comfort and assurance to testifie that he would not be moved by all their opposition nor needed a testimony from them 7. Albeit the gaining and conversion of one soul be of more worth then a whole world Yet it is one good end of a Ministry to convince malicious men and not leave them without a witnesse Therefore also doth Christ assert his calling and commission before these malicious men that they might know there was not only a Prophet but the Messiah among them See Ezek. 2.5 8. It is a sweet encouragement under trial when men know they have a calling from God to what they are opposed in and that they do not undertake it of themselves for when Christ saith I am not come of my selfe c. It not only imports that he was indeed sent by the Father but holds out his ground of encouragement from his calling And if men knew what it were to bear the burthen and
on truths side against all delusions and be made partakers of the sweet refreshments that flow therefrom Therefore it is held out as a rich encouragement ye shall know the truth 12. Proficiency in knowledge and the effects thereof is not only beleevers dutie which they should labour for but it is Gods promiâ—e to work it who should be depended on for that effect for it is his promise to true disciples ye shall know the truth 13. Whatever be the weaknesse ignorance and wants of weak beginners and how little soever refreshment they finde in the truths of the Gospel Yet by perseverance and continuance all this will be helped and they will still know more and more of the truth and the consolations thereof for If ye continue ye shall know the truth 14. Since the â—all of Adam there is no man but â—e is bâ—â—n a spiritual slave without freedome under the dominion and power of sinne and Satan and under the curse of the Law for so is here imported in that they need to be made free 15. Such as do embrace Christ and persevere in obedience to his Word albeit they be not loosed from that due subjection which in their several stations they owe to Superiours 1 Cor 7.20 21 22. yet they are made partakers of true Christian liberty and are delivered not onely from the bondage wherein they were held by nature when they were slaves to sinne and Satan and under the condemning and cursing power of the Law and from the external bondage of an yoke of Ceremonies imposed upon the Jewes and of humane precepts in things indifferent in Gods worship But also from that spirit of bondage which he lets out at first upon his own in order to their future freedome Rom 8.15 Therefore saith Christ the truth shall make you free And albeit beleevers and they who continue in Christs Word do not alwayes enjoy the possession and use of this liberty but may be under bondage terrour and fear Yet that is not their allowance but flows from their own we knesse which apprehends all their bonds to be being on when really they are freed from them And therefore they should complain of themselves to God and strive for the use of what is their right by walking familiarly with God and chearfully and comfortably in his seâ—vice and by making their liberty a Law to binde themselves more strictly to his obedience 16. This making them free is here attribute to the truth whereas Christ onely is the cause of our liberty verse 36. But these are not inconsistent for it is Christ indeed who purchaseth and applyeth this liberty Christ and this his purchase and offer are hâ—ld out in the Word to be laid hâ—ld on there by faith and so the beleever comes to get the right and application of it and he living by faith the Spirit of Adoption comes and seals up this liberty Ephes 1.13 Gal 4.6 So is this to be understood the truth shall make you free Verse 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free The contentious Jewes do here again interpose And 1. They debate about thâ—ir freedome and parentage and Christ refutes their conceits to verse 48. 2. They fall a railing at his person and contradict what he asserts of himself and he doth vindicate himself and his doctrine verse 48 58. 3. They joyne violence with their railing which he avoids verse 59 I shall take up the method and parts of the first branch of this debate in this order 1. They excepting against the immediately preceeding doctrine and boasting of their own freedome as being Abrahams children verse 33. Christ cleareth what is the great bondage of men and how to be free from it verse 34 35 36. And showeth that their being Abrahams seed after the flesh could not avail since their malicious carriage and contempt of his divine Word did evidence they had another original and Father verse 37 38. 2. They again laying claime to their descent from Abraham he sheweth that in their carriage they were not like him and so behooved to father themselves upon another in that respect verse 39 40 41 And 3. When they perceiving that he spake not of their carnal descent but of their spiriual original do assert that God is their Father verse 41. Christ evinceth the contrary from their want of love to him verse 42. and from their not understanding his preaching verse 43. And asserteth that they are of Satan whom they imitate in lying and murdering verse 44. â— 45. For he being sinlesse and a true teacher ver 26. their not hearkning nor beleeving in him did evince that they were not of God verse 47. In this verse some Jewes not they who beleeved but others do except against his former doctrine alledging that they being Abrahams children and having never been in bondage to any man it was needlesse to feed them with hopes of being made free As for the grounds of their objection it is nothing strange to see them deluded with a conceit of being Abrahams children but it may seem strange they should say they were never in bondage when yet they were bond-men in Egypt and in Babylon and frequently and at this time they were under the power of the Romans But we are to conceive that either they stood not upon an an impudent lie to make good their point or their meaning is that however they were actually in bondage yet by right and according to the promise they were free and expected to be vindicate into outward liberty by the Mâ—ssiah and therefore they would not willingly take with being in a condition of bondage Doctrine 1. Such as would embrace Christ and a course of godlinesse may expect that beside tentations and discouragements from within they will meet with oppositions and shakings without from these who cannot endure that any should be better then themselves for here these Jewes fall a carping at Christs offers that they may discourage these beginners See Matth. 23.13 2. Mâ—n in opposing of Christs offers are very subtil and will be prompted by Satan to manage it so so as may render them most invidious for so it appears in these men who do not at all meddle with what he spake of the truth but onely with the point of liberty as knowing it was most invidious to insinuate to this people who gloried so much in their liberty that they were in bondage 3. The most part of men are so carnal and blinde that they see no farther then their outside and their outward condition and so neglect their inward spiritual estate for this was the occasion of all their caâ—ping that they understand Christ to speak onely of bodily freedome and bondage as knowing no other as appears from the rest of their discourse 4. Albeit spiritual bondage be in it self so sad and heavy that to be free of it might make all other bondage
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
and Mediatour and in his present state of humiliation and therefore his exaltation out of his estate of humiliation into glory with the Father should have made them rejoyce especially considering that this his exaltation tended to their advantage Doctrine 1. It is needful that disciples consider seriously what they hear and that for this end needful doctrines be frequently repeated and inculcate upon them Therefore doth Christ put them in minde what they had heard ye have heard how I said unto you c. 2. Saints are not to pore only on what is sad in Christs doctrine or dealing but to study also what lenitives he allowes to sweeten the other Therefore with his going which is bitter he mentions his return which is as sweet ye have heard how I said unto you I go away and come again to you 3. Albeit there were no other encouragement by the way during Christs absence Yet the hope of his coming again might allay the grief of his departure Therefore it is subjoyned as a sufficient lenitive I go away and come again unto you 4. Not only Christs sweet dispensations but even the hardest trials of Saints and his most sharp dispensations to them afford matter of joy if rightly studyed Therefore doth he pitch upon the saddest of it and urge it as matter of joy ye would rejoyce because I said I go unto the Father See Jam. 1.2 5. Christ by departing out of the world is exalted unto a more glorious estate then that in which he was during his abode on earth for so is imported in that he goeth unto the Father who is greater then he Whereby as man and Mediatour he is advanced to be next in glory to the Father and as God he layeth aside that vail under which he appeared in his state of humiliation and le ts out that glory which he had with the Father before the world was Joh. 17.5 6. The exaltation of Christ is a ground of much joy to beleevers as being not only his advancement but an evidence that he hath accomplished all things for which he came into the world and a pledge that he will execute his offices in a more glorious way for their good for this is matter of joy I go unto the Father for the Father is greater then I. 7. It is the great fault of beleevers that they choose rather to carp at Christs dealing then to study matter of encouragement in it and that their selfe-love desiring to be much humoured and pleased doth marre all right use of his dispensations Therefore doth he give them a milde challenge that their desire to enjoy his bodily presence had marred the joy they might have gathered at his departure 8. Saints may seem to have much fond love to Christ and their love to make a great stir when yet it is not love to him but self-love that aileth them Therefore albeit they thought it was love to him that so disquieted them yet saith he If ye loved me ye would rejoyce c. 9. True love to Christ will make a man submit to what honours him how much soever it crosse them for albeit this separation might be very sad to them yet If ye loved me ye would rejoyce because I said I go unto my Father to be exalted 10. Albeit self-love make Saints think they are upon the only way of their own good Yet upon serious search it will be found that in opposing Christs will they oppose their own real good also for his exaltation being for their advantage they who rejoyced not at it did forsake their own mercy Ver. 29. And now I have told you before it come to passe that when it is come to passe ye might beleeve This verse contains a second reason why they ought to rejoyce at this intimation of his departure to the Father Namely That this prediction compared with future events proving his exaltation for their good would confirme their faith And therefore they were bound to rejoyce in whatsoever would advance faith Whence learn 1. It should be the great study of Saints in this vale of their pilgrimage to acquaint themselves with beleeving as that whereby Christs bodily absence is mainly supplied and that which will bring them the peace and joy which is allowed upon them Rom. 15.13 Therefore doth Christ take so much pains to train and breed them that they might beleeve 2. The scope of Christs Word to his people is to lead them to beleeve in him for now I have told you that ye might beleeve 3. Such as would rightly emprove Christs Word for feeding of faith ought to compare his dealing with his Word and to see somwhat of him and the accomplishment of his Word in every thing that comes to passe Therefore he requireth that they not only hearken to what he told now before it come to passe but observe also what he doth when it is come to pass 4. The comparing of Christs predictions with events according to the same contributes much to the confirmation of faith as pointing out Christs fore knowledge and providence and the certainty of the Word which he saileth not to accomplish Therefore saith he Now I have told you before it come to passe that when it is come to passe ye might beleeve Compare Chap. 13.19 5. Our Lord may make disciples hard condition contribute more for their good and the strengthening of their faith then if they had not met with these conditions Therefore doth he so order it that his departure and the consequents thereof shall contribute so much to their further confirmation 6. True disciples ought to rejoyce in whatsoever may contribute to confirme their faith how much soever it vex them otherwise for this is a reason why they ought to rejoyce that this intimation contributed that they might beleeve 7. Whatever be Christs dispensations toward his people yet he is not deficient in whatsoever is needful to encourage them to beleeve and to confirme them in it for in all these sad dispensations he was still doing what might help them to faith that ye might beleeve 8. As there is no faith but it needs that we should grow in it as here the disciples who beleeved need to beleeve more So the Lord when he gives many encouragements to beleeve requires more faith of his people for now when he gives this new help of a prediction and the accomplishment thereof he requireth an answerable measure of faith That ye might beleeve yet more 9. Albeit we are ready to think that Christs bodily presence were a notable help to faith Yet Christ by his exaltation unto glory gives such proofes of his deity and fulnesse and of his minding of his people as layeth on a stricter obligation to beleeve in him then any beside So that not to beleeve much now is a more hainous fault then at any other time for when it is come to passe and evidenced by effects that he is gone to the Father it is specially
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
dark 3. Joy is allowed by Christ upon all his followers It is his scope in his dealing toward them and he hath done and daily doth what may breed them joy for this is his scope here that they may have joy See Phil. 4.4 1 Thes 5.16 4. The faith and knowledge of Christs intercession for his people that they may be preserved and made to persevere is such a pledge of their sure estate and of his good-will toward them as may afford abundant matter of joy in their saddest case for These things I speak in the world that they may have joy 5. The joy of beleevers is of Christs allowing is his work in them and a joy in him over all that they finde in themselves Therefore doth he call it my joy 6. Christs joy allowed on his people is a compleat joy far beyond the empty joy of the world in midst whereof the heart is sorrowful And albeit the full degrees of their joy will meet them in heaven yet their joy here is full in parts as satisfying the minde calming their stormes and staying their foot against all essayes if they emprove it right Therefore is this joy in that he prayes for them and their joy in obtaining their answer called a fulfilled joy 7. Christ doth not only take care to give his people cause of joy but to make them rejoyce in it also and that with an inexpressible joy whereof others are ignorant Therefore will he have it fulfilled in themselves that is their hearts filled with it and feeding on that hid Manna whereof strangers are not pertakers as Prov. 14.10 8. The Father doth allow that which Christ doth for the encouragement of his people and will not let it be ineffectual For this is Christs argument for obtaining his sure which certainly hath weight with the Father These things I speak in the world that they might have my joy fulfilled in themselves Ver. 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world The third argument pressing the petition is taken from the worlds opposition to them being converted The word which Christ gave them ver 8. had so far wrought upon them as to regenerate them and make them dissent from the world in judgement affection and conversation so rendering them conforme in some measure to him their Head And this change made them incurre the worlds hatred which doth call for divine preservation Whence learn 1. As it is Christs great favour and kindenesse to give his Word unto his people so where it is given with a blessing and rightly received it draws the receiver to a disconformity with the world and not to be of it though he be in it for I have given them thy Word and they are not of the world 2. It doth exceedingly commend the grace of God in Saints that albeit they kept in the world and forced to walk among the many snares thereof yet they are separated from it and not conforme unto it for though they are in the warld v. 11. yet they are not of the world 3. Whatever civility men of the world may have yet all of them are so opposite to gâ—ace and godlinesse that they will not only oppose it in themselves but hate and persecute it in others one way or other if it were but by traducing piety that they may persecute it under some odious name for the world hath hated them because they are not of the world So that when it seems to be otherwise we may reckon either that professours of Religion are but too much like the world and little like Christ or that the worlds malice is but overpowred and bridled till they get an opportunity 4. It may encouâ—age Saints to endure opposition from the world so Religions sake that the quarrel wherein they suffer is most glorious and what the world hates in them is theiâ— gâ—â—atest ornament before God for he points out to them that the quarrel is because they are not of the world 5. It may encourage them also in this conflict that in their state suffering they have a conformity with Christ their Head conformity with whom is a great dignity for by this also doth he encourage them they are not of the world even as I am not of the world He or his Kingdome are not of this world more then they are and their suffering on this account redounds to him who is first hated and for whose sake and because of conformity with him they are hated 6. The worlds opposition to Saints because of their separation from it doth engage God to see the more carefully to their pâ—eservation for it is an argument why the Father should keep them The world hath hated them because they are not of the world Verse 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world In these verses 1. Christ repeats and explains the former petition shewing for their instruction that he desired not as yet they should be freed from all danger and trouble by taking them away out of the world by death but that he would preserve them in the midst of troubles from the tentations and snares of their troubles v 15. 2. He presseth and enforceth the petition thus explained upon the reason propounded v. 14. taken from their condition opposite to the world and conforme to him their Master v. 16. Whence learn 1. Christs followers have need to guard against mistakes of what he saith that they do not delude themselves nor let their own luâ—ts put a commentary upon his doctrine Therefore doth he explain his own meaning not to informe his Father but to prevent their mistakes 2. Such as are employed to speak in publike for the edification of others ought to make it their study to accommodate their speech to the capacity of their hearers As Christ here doth so speak as may clearly explain his meaning unto them 3. Christ hath more wayes then one whereby to secure his people against all they can meet with As here he hath one way of preservation which he layeth by for a time and another which he pitcheth upon 4. There is one fair outgate from all troubles abiding Saints when by death they shall be translated out of the world and above the reach of all their difficulties for this is one outgate though he will not make use of it at this time to take them out of the world See Job 3.17 18 19. Rev. 14.13 5. Albeit death be very often desired by Saints in their perplexities Yet Christ seeth it meet rather to exercise them for a time and fit them for proofes of his love then to grant that desire And however we ought still to have our eye upon our rest and make ready for it Yet we are not anxiously
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
to let them see and feel what a woful course they have been upon for so much also is imported here that when ye have lift up the Sonne of man then shall ye know that I am he c. 9. Christ in his works and doctrine as he was taught them from the Father as man so they are altogether agreeable to the Fathers will for this is a truth whereof he will have very enemies convinced I do nothing of my selfe but as the Father hath taught me I speak these things So that sinners are to come to and seek the Father in him and ought to look on all he doth and saith as agreeable to the Fathers will 10. As the Father is unseparable from his Sonne Christ in respect of the unity of the divine essence so he is alwayes with him as Mediatour being in him as his Ambassadour reconciling the world to himselfe 2 Cor. 5.19 and with him to support and uphold him as his servant doing his work according to the Covenant of redemption Isa 42.1 Therefore saith he He that sent me is with me the Father hath not left me alone though all the world should forsake me Wherein we may see how well-pleased the Father is with the redemption of lost sinners that he was still upholding the Sonne in it and how richly they are made up who have him with them be against them who will as Christ here reckons 11. Whosoever would have the comfort of Gods presence and company in all conditions they ought to set themselves to please God and observe his will in all things for so did Christ finde it for I do alwayes those things that please him 12. As Christ the Sonne did learn obedience and submit himselfe to the will of the Father So his obedience was full and compleat and in all things he did the Father was well pleased for saith he I do alwayes those things that please him Ver. 30. As he spake those words many beleeved on him 31. Then said Jesus to those Jewes which beleeved on him if ye continue in my word then are ye my disciples indeed 32. And ye shall know the Truth and the truth shall make you free In these verses John records that this his doctrine had successe among many And albeit it was but weak beginnings they had as appears by Christs doctrine to them yet he exhorts them to perseverance and encourages them in that study by promising 1. That so they shall prove themselves to be among the number of his real disciples 2. That they shall encrease in knowledge of the truth and in feeling the power and efficacy thereof 3. That they shall be made partakers of true Christian liberty Whence learn 1. Opposition made to Christ will not hinder the successe of his Gospel but even the contentions and debates occasioned by malicious men may do much good to many for as he spake these words many beleeved on him Even from amongst the crew of opposers he gathers followers 2. As it is preaching which God hath appointed to be the mean of conversion so in particular when men consider either the danger of Christs forsaking and giving up with them or his own true excellency as they are revealed in the word it may be a mean to excite them to lay hold on him for this successe followed upon his speaking these things which may relate either generally to the whole preceding doctrine wherein he leaves them to give an account to God of their despising of him or particularly to the last words wherein he points out his conjunction with and his being approven of the Father 3. Christ is a tender cherisher of weak beginners and will rather take paiâ—s to encourage them then weaken their hands for albeit they were weak yet he calls it beleeving and encourageth them to hold on 4. Such as embrace Christ do stand in great need of confirmation and should be seriously affected with that great undertaking wherein they engage Therefore doth Châ—ist so much excite them and labour to set their joints aright Albeit conversion be a very great work yet confirmation of the converted is no small work and a notable fruit of the Ministry Eph. 4.8 9 12 13. 5. It is not enough that men do embrace Christ for a sit only but if they would reap the benefit of piety they ought to persevere And albeit such as do persevere may be kept a while without sensible feeling of the advantage of their course yet in due time they shall finde it Therefore doth he propound this condition to them if ye continue and upon performance of that makes the promise 6. They who would persevere indeed ought to cleave closly to the doctrine of Christ not only renouncing false doctrine and giving obedience to his truth but as faith is begotten by the Word so it must be cherished and fed by it and they must embrace and cleâ—ve to Christ as he reveals himselfe in the Word though otherwise they do not sensibly finde his presence yea aâ—d their sense and fear and guilt may represent him otherwise then the Word saith of him Therefore saith he unto them Continue in my word 7. It is the great priviledge of lost sinners to be made disciples to Christ taught of him and admitted to follow him and be in his company as a pledge of their being with him for ever Therefore it is held out as their encouragement and reward ye are my disciples 8. As Christ hath some disciples who are so in reality and others who are such but in shew only So whatever external priviledges may follow on mens outward profession and shew Yet there is no true ground of solid comfort but in being real disciples Therefore doth he encourage them with this which only could yeeld true comfort ye are my disciples indeed or truly and in truth 9. Albeit real converts be disciples unto Christ from the first moment of their conversion Yet that is oft times hid from them till they give proofe of their sincerity by perseverance and then their faire advantages are intimaâ—e unto them Therefore saith he If ye continue in my word thou are ye my disciples indeed He saith not then ye shall be my disciples as if the reality of their state depended upon their perseverance but then are ye my disciples that is ye prove and make the truth of it manifest by your perseverance and ye shall since the comfort of it your selves 10. As all natural men and counterfeit disciples are but ignorant of the truth of God especially of the power and life that is in it and accompanieth it So even sound beginners may be for a time weak in these things for so is here supposed that however they had some beginnings yet they were yet to know the truth 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel that so faith may close with them and men may be established in them and kept