gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
for any fault he is willing to offer himself the onely remedy to cure it For so doth he deale with Nicodemus his ignorance 2. It is alike impossible for men by their own parts and natural endowments to take up and comprehend spiritual mysteries as to climb up to heaven and enter upon Gods Councel Therefore is it called an ascending up to heaven 3. In so far as sinners come to a true and saving knowledge of heavenly mysteries they are in a sort transported up to heaven from off the earth as knowing the counsels of God and being ravished with what they know therefore also is it called an ascending to heaven If Capernaum were exalted to heaven Matth. 11.23 because of the offer of these things what are they who in some measure comprehend and embrace them 4. It is proper to Christ the Mediatour only in some sense to ascend to heaven and comprehend spiritual mysteries both for the measure and degree of knowledge in these things which as God is infinite and as man is large as the humane nature is capable of and for the kinde and manner of knowledge which as God is of himselfe and as man by vertue of the personal union whereas all others have any knowledge they have it from him for no man hath ascended up to heaven or comprehended these things fully or of themselves but he that came down from heaven 5. The Son of God in the bosome of the Father was pleased to condescend so far as to manifest himself unto the world in our nature that so he might in our nature understand heavenly mysteries and communicate the knowledge thereof to his people therefore it is marked as the ground of his ascending to heaven or comprehending of these things for his peoples use that he came down from heaven the Son of man hereby shewing that his abasing of himself did exalt him as Mediatour God-man to that dignity to be the store-house of wisdome and knowledge to his people and that his love in stooping so low to bring and communicate knowledge to us is remarkable In all which we are not to understand that Christ as God did change place by his Incarnation but only did stoop and demit himself to assume the humane nature in a personal union 6. Christ by his Incarnation and becoming man did not cease to be God but continueth still the same filling heaven and earth for he that descended down from heaven is in heaven and so is upon the counsel of God still to teach us infalliblie 7. The Son of God hath assumed the humane nature into so strict a personal union that what is proper to either nature is ascribed unto the person under whatsoever name for saith he the Son of man which is in heaven which is not to be understood as if either his humane nature came from heaven for he is speaking of what still is there or that his humane nature were in every place but that the same person who is the Son of man according to our nature is in heaven according to his divine nature and yet but one person still And hereby Christ sheweth his love to our nature that under that name he ascribeth what is proper to his Godhead to himself Ver. 14. And as Moses lifted up the Serpent in the wildernesse Even so must the Sonne of man be lifted up 15. That whosoever beleeveth in him should not perish but have eternal life Christ here pointeth out himself as the Saviour of sinners having sufficient vertue to cure the sinfulnesse and misery of such as flee to him by faith and to keep them from perishing and save them This he doth under the type of the brazen Serpent lifted up in the wildernesse at Gods command for curing of the Israelites bittten with the fiery Serpents Num. 21 6 7 8 9. Christ by subjoyning this to the doctrine of regeneration doth partly teach Nicodemus the way of a taining regeneration which is by the Spirits applying of the merit and vertue of Christs death in the first act thereof and by the regenerate mans applying the same by faith for carrying on that work to cure themselves perfectly and partly he teacheth him that regeneate men are not to rest on any thing in them but must be led out of themselves to Christ for attaining salvation Doctrine 1 Truly regenerate men and such as are minding that work in earnest will see great cause and need to make much use of Christ for so much doth this doctrine and the dependance thereof teach 2. Christ and the use to be made of him was pointed out to beleevers under the Old Testament by types and figures which as it should sweeten unto us the reading of these things so it should point out our mercie that we have not such dark and long prospects through which only they could look to him but we may see him more clearly for Christ sheweth here that he was typified by the lifted up Serpent 3. It is our duty to dip in the application of this and the like types till we finde the agreement that is betwixt the truth and the type for so doth Christ cast us a copy in the explication of this type wherein we may see first They agree in the original occasion As Israels deadly misery occasioned the setting up of the Serpent so the occasion of Christs sending into the world was mans sinne and misery man being so bitten with that old Serpent that the venome is gone through him all and he become liable to intolerable pain if his conscience were not lulled asleep Secondly they agree in the impulsive cause That as the Serpent was a remedy of Gods own prescribing out of his great mercie so is this remedy for lost sinners Thirdly they agree in their present condition when they were mad use of for as the Serpent was like that which bit them so was Christ true man the second Adam answering to him by whom sinne came into the world as this Serpent was without venome so was he without sin as the Serpent was made of brasse and not of gold so appeared he not in glorious state nor majesty and as the Serpent was a very unlikely mean in it self so they needed clear eyes who would see salvation coming by a suffering Lord by a worme and not a man Fourthly they agree in the use to be made of them and in the fruits that follow thereupon And so 1. As the Serpent was lifted up on a pole at Gods command that the offer of this remedy might be made conspicuous unto all Israel so Christ in regard of Gods decree and sentence against sin and in regard of predictions concerning him must be lifted up on the crosse and be broken there that this ointment might be let out for our cure and he is made conspicuous to the Church on the pole of the Gospel that faith may get footing on the offer made of him 2. As the way of cure by the Serpent was
he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
in himselfe so hath he given to the Son to have life in himselfe What Christ hath said in the two former verses is here confirmed that he can give everlasting life to beleevers and quicken those who are spiritually dead because Christ as God hath a fountaine of life equal with the Father communicate to him from the Father by eternal generation And this is a sixth instance and proofe of his equality with the Father Whence learn 1. The power and efficacy of the Gospel for quickening and keeping in the life of beleevers will never be rightly seen nor beleeved till we see that inexhaustible fulnesse that is in Christ for that effect who hath all fulnesse of life in himselfe as God to be forthcoming to his own as a cause of life in them and when that is seen difficulties will easily be removed Therefore doth he prove the truth of the former doctrine by this reason they shall live because he hath life in himselfe equally with the Father 2. No lesse is able to beget and keep in and cherish life in the elect and to revive it when it is decaying and ready to dye then that infinite and independent fountaine of life which is Gods own prerogative So much also doth this dependance teach No lesse can assure that the dead shall hear and that the quickened shall persevere in life then such a fountaine employed for that end So many invincible impediments are there in the way of our quickening and so many blasting stormes doth our life meet with 3. It is the propertie of God to be a living God that independent inexpressible life is his own essence and nature and he is the fountaine of all life in the creatures for it is Gods prerogative and a proofe of Christs equality with him that he hath life in himselfe 4. This property of life is common to each person of the blessed Trinity to the Father and to the Sonne Yet the Father is first in order in having of it and doth communicate it to the Sonne for of both it is said he hath life in himselfe and that the Father hath given it to the Sonne which is to be understood of his communicating it in communicating his nature with him by eternal generation And as for the humane nature this is only gifted to it in this respect that by the grace of the personal union the humane nature is assumed into the unity of person with him who hath this life by eternal generation 5. The Fathers communicating of life to the Sonne argues no inequality nor inferiority in the Sonne but he hath the same life infinitely independently and equally with the Father for as the Father hath it so hath the Sonne and he hath it in himselfe as the Father hath Such a fountaine and store-house have beleevers to trust to Verse 27. And hath given him authority to execute judgement also because he is the Son of man To confirme the former reasons and because they might be ready to stumble at what Christ said of himselfe when they looked on him in his humane nature Therefore he declareth that not only as God he hath a fountain of life equally with the Father but that he hath authority given him from the Father to execute or do judgement even because he is the Sonne of man By executing or doing of judgement of which ver 22. we are to understand a dominion and government over all things and particularly the power of life and death to condemne or absolve which will be especially verified in the judgement of the last day of which he speaketh ver 28 29. And Christ saith authority is given him to do this because he is the Sonne of man or as he is the Sonne of man Whereby we are not to understand his humane nature simple considered but his office and his humane nature as united in one person with the Godhead That because he is God-man the Mediatour of sinners and took on our nature for that end therefore he hath all power committed to him as Mediatour for the good of the Church the exercise whereof he fully entered upon after his resurrection Matth. 28.18 Rom. 14.9 Rev. 1.18 Philip. 2.8 9 10 11. And that in his humane nature though he be not advanced to the participation of divine properties yet he is advanced to that Lordship over all the creatures that he is capable of Rom. 14.9 Phil 2.9 10 and gifted with that dignity and authority to be in the unity of person one with him who is sovereigne Lord over all And he is the visible actor and Judge in these administrations which could be done by none but him who is God also and particularly in the last day wherein he shall be Judge in visible shape Act. 10.42 and 17.31 according to the prophecy of him under the same name Dan. 7.13 Doctrine 1. The eternal Sonne of God equal with the Father did in the fulnesse of time become true man in one person with his God-head for the Sonne of God ver 25. is also the Sonne of man 2. Mans nature is highly exalted in our head Christ his humane nature being not only advanced to that dignity above all creatures that it can be capable of in it selfe but being in the unity of person the same with him who is Lord over all and the visible actor of the works of the Godhead for the Sonne of man hath authority given him c. 3. As Christ hath from the Father a native dominion as God by eternal generation so he hath also a donative Kingdome as Mediatour God-man for the good of his Church whereby he not only ruleth over his Church but hath all power in heaven and earth and all things in his hand which may either hinder or promote her happinesse for the Father hath given him authority to execute judgement because he is the Sonne of man And this is to be looked on as better and surer in Christs hand who is our head then in our own 4. The redemption of lost sinners is so acceptable to the Father that he will not only accept a ransome but will honour the Redeemer and conferre dignity upon him for effectuating that work for because he is the Sonne of man and Mediatour the Father hath given him authority to execute judgement See Philip. 2.8 9 10. Joh. 10.17 5. Christ hath undertaken to work the work of redemption of sinners and so hath engaged himselfe to carry it through and the Father according to his Covenant with him hath invested him with what was requisite 〈◊〉 perfecting that work for he is the Sonne of man 〈◊〉 that end and therefore the Father hath given him authority c. 6. Christ in the work of redemption and administration of all things for the elects behoofe is the Fathers Commissioner and cloathed with a Delegate authority for which he is accountable to the Father for all those whom he hath given him and all their allowances and lots and for
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
to live for ever neither of which could be said of Manna as hath already been cleared From verse 59. Learn 1. When the Lord brings a Nation into visible Covenant with himself it is his will that care be had to keep up his worship and to spread the knowledge of his name in all the corners of the Land for to this end did their many Synagogues tend 2. It is the duty of Christs servants to take hold of all occasions within the compasse of their calling to publish truth and work upon souls for therefore did Christ teach in the Synagogue of Capernaum that he might take occasion to speak to many when they conveened there 3. However men disrelish Christs doctrine yet it is truth and so innocent and harmlesse that it needs not seek a corner but may be avowed Therefore he went publickly to the Synagogue with it See Matth. 26.55 John 18.20 4. Christ takes notice of places where he hath preached and what means he sends to such and such places that as hereby he testifieth his respects so their conviction may be greater if they bring not forth answerable fruits therefore is it recorded that this was done in Capernaum where he often taught but with small fruit Matth. 11.23 Ver. 60. Many therefore of his disciples when they had heard this said This is an hard saying who can heare it Unto the end of the chap. we have the events and consequents that followed on this Sermon And the first is that they carp at his doctrine and cannot digest it ver 60. and he doth vindicate and clear what he had said ver 61 62 63 64 65. In this ver their hard censure of this doctrine of Christ is recorded They declare it to be intolerable blasphemous and so absurd that none could hear it And this is recorded to be the practice even of many of his disciples whereby we are not to understand the twelve Apostles who yet stay with him ver 67. nor yet is it to be understood of these seventy disciples who were all Teachers Luk. 10.1 But it was such as had given up their names to him to follow him and learn of him And so this Sermon stumbled not only the common multitude at Capernaum or these who followed him over the sea for loaves but even many of his ordinary followers mistook it Doctrine 1. When Christ hath taken most pains to inculcate and clear saving and necessary truths yet ordinarily the most part will never make them welcome fâ—r they were many who stumbled to wit in compassion of thâ—se to whom his doctrine was savoury 2. Professions of visible interest in Christ will not 〈◊〉 â—â—ove found to the end but the most part of such professours will sooner or later when their trial and tentation comes stumble at him his way and truth for many of his disciples did here miscarry 3. Carnal hearts as they do not understand so they cannot digest the spiritual truths of Christ And their corrupt disposition disrelishing the Word is a main stumbling block unto them for this was the cause of their miscarriage here They said this is a hard saying or intolerable It was not so indeed but as they understood and took it carnally and the blame was not in the doctrine but in their corrupt taste which made what was sweet bitter to them 4. Carnal men and such as get no good of hearing are in peril to grow still the longer the worse and at last impatient of hearing at all for they who murmured and strave before come now to this who can hear it 5. Corrupt men do measure all others by themselves and their pride and selfe-love makes them imagine that Christ and his truth can relish no better with any then it doth with them Therefore say they who can hear it thinking none could like it more then they wherein they were far mistaken ver 68. Verse 61. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you Followeth Christs answer to their murmuring which seems to have been spoken after they were now come out of the Synagogue In it he reprehends their stumbling ver 61. cleares his doctrine ver 62 63. and points out the true cause of all their mistakes ver 64 65. In this ver it is recorded that Christ perfectly knew and took notice of their murmuring and doth challenge and reprove their unjust and causelesse stumbling Whence learn 1. It is Christs prerogative to know most secret things in himselfe neither needing sight nor information nor yet any divine revelation extrinsecal to his person such as the Prophets had but by vertue of the union of his humane nature to the Godhead his humane nature by revelation from the Godhead is made to know what is needful though it be not made omniscient of it selfe for Jesus knew in himselfe when they had gone aside and discoursed upon this matter apart from him 2. Christ makes use of this his knowledge to take notice what his followers are doing and what fruits follow upon his doctrine and preaching to them as here we see 3. Christ doth take notice of and is offended with the corrupt affections of men and the secret out-breakings thereof how secretly however they be conveighed Therefore doth heâ—â—e prove that which he know in himselfe they were guiâ—ty of 4. Stumbling and being offended at Câ—â—â—sts doctrine and dispensations whether by the wâ—â—kâ—â—â— malicious is a great impediment to the successe of the Gospel and a great fault in men Therefore doth he reprove that they were offended or scandalized and stumbled 5. Murmuring and repining or quareling at that which Christ saith or doth is a sad evidence of stumbling and of hazard of falling Therefore from their murmuring he gathers their being offended 6. When Christs followers and disciples do stumble and take offence the fault is the greater Therefore saith he to his disciples doth this offend you God hath taken most pains on them they have professed the contrary and their stumbling giveâ—h more offence and therefore is the more odious 7. Albeit many stumble at the doctrine of Christ some at the doctrine of the crosse others at the depth of his decrees some at the strict doctrine of holinesse and renouncing our own righteousnesse and some at the simplicity of the doctrine of the Gospel yet there is no just ground of offence in any of these And in particular it is a causelesse and sinful stumbling when men offend at the sweet doctrine of closing with and feeding upon Christ Therefore saith he with indignation doth this offend you to wit my doctrine and in particular this sweet and easie doctrine formerly taught Verse 62. What and if ye shall see the Sonne of man ascend up where he was before In this and the following ver Christ doth cleare his doctrine at which they stumbled so much And first whereas they stumbled that he who appeared so much in outward basenesse should say
amplification inculcate and without him was nothing made that was made Where without him as a Creator doth not seclude the rest of the persons who are with him in their order of operation in that work but clearly secludeth him from being a creature or any thing that was made 4. It is useful and profitable for believers to read the Godhead of Christ as shining in the creation of all things by his omnipotent power Wherein they may read a ground of interest to go to him as his own creatures when other relations are obscured as Psal 119 73. They may see omnipotent power able to produce what they need of very nothing Rom. 4.17 and able to make a new work of creation in their regeneration 2 Cor. 4.6 Ephes 2.10 And They may see all creatures at his command who made them and that they who are his servants and under his protection need not fear any creatures Isa 51.12 13. for these among other causes doth John point forth the Divinity of Christ as shining in this glasse and mirrour all things were made by him c. Ver. 4. In him was life and the life was the light of men A further manifestation of Christ and proof of his Godhead and subsistence before his incarnation appeared in his communicating of further excellency to some creatures then their bare being as life to all living creatures which was derived from him and preserved by him And unto man with his natural life the light of reason and understanding also together with holinesse and the image of God which was implanted in him at first Doct. 1. It doth set forth the glory of Christ and is a proof of his Godhead that all creatures that live have and hold their life of him not as an instrument but as the fountaine from whence their life floweth and is preserved for in him was life Not onely hath he life in himself essentially from the Father John 5.26 but the life of all living creatures was in him as in the fountaine cause as the streame is in the fountaine and the rayes of light in the Sun and in him still as the preserver when it is given as the fountaine constantly feeds the stream that it dry not up for in him we live Acts 17.28 and he upholdeth all things Heb. 1.3 2. Believers ought to study the Godhead of Christ their head as shining in his giving life to all living creatures and their having their life still in him That when they shall observe such variety of living things from the least to the greatest fed by that fountaine they may come confidently to him for life and quickning as to him who can create life can restore a soul and quicken a dead piece of clay That they may not be discouraged by their basenesse when they come to him who disdains not to communicate life to the basest worme and smallest midge that they may hold their spiritual life of him and by abiding in him in whom life still is even when they get it and that they may not fear the decay of their life when they dwell in him in whom the inexhaustible fountaine of life is who preserveth and continueth the life of all creatures So much doth this proof of Christs Godhead teach in him was life 3. In the creation man was exalted not onely above lifelesse creatures by having life but above all creatures except Angels by being endowed with a reasonable soul and a faculty of understanding and with the image of God consisting in the lightsome and sweet estate of clear knowledge in the understanding of holinesse and righteousnesse in the will and of peace joy and comfort in the affections for the life was not onely the life though man have life but the light of men he was endowed with a life of light 4. The reasonable soul of man and the image of God wherein he was at first created was Christs gift not as Mediatour which office he did enter upon but after the fall but as the Son of God working with and from the Father By which work his Godhead is proven the rayes of his glory shining so brightly in the making of man that little world and especially of his most noble part the soul that none can consider themselves rightly but they will see a finger of God in that work for this is another proof of his Divinty the life or the Son of God the fountain and preserver of life in living creatures was the light of men or their life of light was from him as the fountain and preserver as was before said of life 5. Christ the Son of God by creating man after his own image and enduing him with a reasonable soul hath not onely laid obligations upon him not to employ these noble endowments against their Maker But he hath also given an especial pledge of his own respect to mankind and a proof of his power as Mediatour to restore that image of God which he at first implanted in him As also of his infinite and perfect knowledge of all things for his peoples good and of that life of light and felicity which he enjoyeth in himself with the Father and holy Spirit to the sight and fruition whereof he will at last bring beleevers in such a measure as finite man can be capable of for therefore is this proof of his Divinity held forth by John for the instruction and comfort of beleevers Ver. 5. And the light shineth in darknesse and the darknesse comprehended it not A further proof of Christs Godhead and of his subsistence and manifestation of himself before his incarnation is taken from his dealing with man after the fall He who is light in himself and the fountain of light in man did by divers means shine in mans understanding and before man now darkned by his fall but was not entertained nor taken up as becometh This is chiefly to be understood of the sparkles of the light of nature shining in the darkened minde of man Rom. 2.15 And of Christs shining in the view of all men in the works of creation holding forth his eternal power and Godhead with the Father Rom. 1.20 though natures light could not by these meanes take him up nor acknowledge him Not secluding also as is cleared from ver 10 11. where this subject is enlarged his shining in the Church in all ages after the fall of man to his incarnation as well as after it as God and Mediatour by Divine revelation types and shadows and other means In which respect though some did acknowledge him as God and Mediatour yet no man was able so to do as at no time else by the strength or light of nature and very few did acknowledge him at all considering their natural darknesse in the predictions and types pointing him out Doct. 1. Man is fallen from that life of light and comfort whereinto he was created and is become a dark masse of sin and misery darkened in his minde
come to him even meeke harmlesse loving and not dreadful what he is in the execution of his office even he in whom the Father is well pleased and pacified and he who bringeth the good newes of asswaging the deluge of wrath as Noahs dove of the drying up of the flood And what he is in the operations of his Spirit upon his people that they are made meek harmlesse and lowly as doves not like birds of prey 5. Albeit all Christs members do receive of the Spirit in their measure yet it is Christs prerogative to have the Spirit resting on him Not only as God is the Spirit of one essence with him proceeding from the Father and him and so is ever present with him tâ— But even as man by vertue of the personal union the Spirit floweth and resteth on Christ and efficaciously worketh in him all divine graces and vertues without measure and immutably so that none can come wrong to him at any time for receiving of his Spirit Therefore it is said it abode upon him See Isa 11.2 3. 6. Christ in taking on our nature did so cover his glory with the vaile of our flesh and common infirmities that he could not be known by bodily sight from another man without divine revelation and evidences from God for without this John saith I knew him not See Matth 16.17 7. The Lord is very tender and careful of his servants to encourage and confirme them in their calling and message And will not faile to performe what he hath promised for that effect when he sendeth them out for John saith he saw this signe in a peculiar way as being to him an accomplishment of that promise given to him for God had said to him upon whom thou shalt see the Spirit descending c. and now it was accomplished 8. The Spirit resteth upon Christ and was manifested to be on him by a visible signe not onely for himself and to point out his ezcellency but for the Churches good and to certifie them that he received the Spirit to communicate unto them either extraordinarily when need required or ordinarily to work that inwardly by his Spirit which Baptisme scaleth and signifieth for this signe served to point out that Christ is be which baptizeth with the holy Ghost Which is spoken partly with relation to the extraordinary pouring out of his Spirit after his Ascention as appeareth from Acts 1.5 partly with relation to the external Ordinance of Baptisme administred by John and others whereof he onely can give the substance when by his Spirit he sanctifieth and cleanseth the beleever 9. Albeit that extraordinary signes and wonders be not now needful to confirme the doctrine so oft confirmed already Yet every Minister would be sure grounded in what they testifie to be the minde of God and what they know of Christs excellency they would not hide nor conceale it So much may be learned from John's way who saw and bare record 10. This truth that Jesus the Sonne of Mary is also the Sonne of God in the same person was confirmed by infallible evidences and by eye and eare witnesses for I saw and bare record that this is the Sonne of God See 2 Pet. 1.16 1 John 1.1 11. It is not enough to receive Christ as excellently endowed for the discharge of his offices but to receive and beleeve in him as the Sonne of God by eternal generation as being the ground-stone of our salvation of our comfort peace and strength Therefore doth John hold him out not onely as the Baptizer with the Holy Ghost but as the Sonne of God See 1 John 5.5 Ver. 35. Again the next day after John stood and two of his disciples 36. And looking upon Jesus as he walked he saith Behold the Lamb of God This is Johns fourth testimony upon which followed the conversion of some disciples and so it leadeth us to the last part of the Chapter The occasion and summe of the testimony is that John being the next day left alone with two of his disciples or such as had embraced his doctrine and were more then common hearers and Christ coming by he again points him out as the true sacrifice for sin Whence learn 1. As Christ doth not faile to cast opportunities of well-doing in his servants way so they ought to neglect no occasion of doing good and of leading men to Christ for Christ the next day after the former testimony walketh by them going now away as appeareth from ver 38 39. And John wiâ—l preach and point him out though but to two disciples 2. Christs faithful servants will make conscience to exalt him and to lead people to him and not to themselves And that not onely in publick where many may observe but even in their most private converse it will be their care that such as respect them most may be led from them to Christ Therefore John even in private with two disciples is so careful to point out Christ 3 A sight of Christ is not onely an occasion but a notable help to enable Ministers to preach and point him out to others for as John looking upon Jesus as he walked is encouraged to commend him so a sight and enjoyment of his spiritual presence will notably furnish men to speak of him 4. It is the duty of faithful Ministers to be much in preaching of Christ crucified and pointing him out as the onely propitiatory sacrifice for sin as being a chief point of Christian knowledge and a powerfull mean of conversion therefore doth John again point him out as such Behold the Lamb of God Ver. 37. And the two Disciples heard him speak and they followed Jesus 38. Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou 39. He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth hour From this to the end of the Chapter we have the calling of five disciples not to the Apostleship for that was afterward nor yet simply by conversion at least all of them for some of them were Johns disciples and beleeved in the Messiah to come and Nathanâ—el was a sincere man But to the acknowledgment and embracing of the person of Jesus Christ as the promised Messiah The first two wrought upon by Johns last testimony are Andrew as appeareth from ver 40. and belike John because he marketh the circumstances so punctually They hearing Johns doctrine are taken with it and follow Christ And Christ enquiring their errand they declare they sought to him as their Teacher and to have more acquaintance with him Upon which they are warmly invited and stay with him all night learning excellent things as appeareth from the effects Doctrine 1. Small ordinances and few words may do much good when Christ is pleased to breath and that which hath no effect at one
his disciples observation upon it to ver 18. his conference with the contentious Jewes whereby also his disciples did profit afterward to ver 28. and his carriage towards some who pretended to beleeve to the end of the Chapter Ver. 1. And the third day there was a marriage in Cana of Galilee and the mother of Jesus was there 2. And both Jesus was called and his disciples to the marriage In recording this first miracle of Christ John begins with three occasions thereof The first and remotest is a marriage-feast which is described from the place Cana a village of Galilee lying at least within a dayes journey to Capernaum as appeareth John 4.46 50 52. Called of Galilee to distinguish it from another Cana or Kanab in the tribe of Asher Josh 19.24 28. which lay farther off from Capernaum being near Zidon It is also described from the time of it which was the third day to wit after the former conferences mentioned Chap. 1. or after his coming into Galilee of which Chap. 1. 43. The second and nearer occasion is that Christs mother was there being as appeareth a friend to som of the parties in that it is not said she was invited and she is solicitous for the want of wine ver 3. and hath some power with the servants ver 5. and that Christ and his disciples were invited to it Doctrine 1. Christs practice being now to enter on his publick Ministry teacheth us not to passe away time but to be frequently about the employments of our calling for he lets few dayes passe but he is manifesting himself openly by word and work 2. In Christs account Marriage is an honourable Ordinance to which he will not deny his presence and countenance for he is at this Marriage and honoureth it with his first miracle 3. Feasting and better faire then ordinary and calling of friends together at marriage are lawful providing the rules of sobriety prescribed in the Word to such feasts be observed And it is not against Christian sobriety in any person to countenance their kindred or friends in marriage-feast for there was a marriage or marriage-feast as the word importeth wherein they had wine ver 3. and the mother of Jesus was there and both Jesus was called and his disciples and they came 4. Albeit men cannot now have alike occasion of inviting Christ yet this practice may minde us 1. That married persons do need and should seek Christs presence to their marriage 2. Men in marriage-feasting ought so to carry themselves in the use of their liberty as they might invite Christ to it and not to take such prophane liberty as may provoke him not to countenance them 3. Such as would be kinde to Christ and welcome him ought to prove it by their kindnesse to his disciples also 4. Christs working a miracle upon this occasion teacheth that in our most chearful and free times we would be still mindful of doing all to Gods glory and not omit any occasion of honouring him Ver. 3. And when they wanted wine the mother of Jesus saith unto him They have no wine 4. Jesus saith unto her Woman what have I to do with thee mine hour is not yet come The third and nearest occasion of this miracle is the want of wine occasioned as would appear rather through their poverty and that some of their guests and belike Christ and his disciples newly come to the countrey had not been expected then through any excesse Unto this is subjoyned the miracle it self in recording whereof John sets down what past betwixt several parties in the preparations to it and manifestation of it and first we have by way of preparation Maries part with Christ and his answer She being sensible of the want and respecting as should seem her kinsfolks credit and having known many things of her Sonne partly by the Angels intimation at his conception partly by what Simion and Janna and John the Baptist had said of him if not also by his own private information during his private life that he was shortly to manifest himself by doctrine and miracles She I say knowing this doth represent the matter unto him for remedy But he judging of her discourse by her secret thoughts doth sharply reprove her for thinking to usurpe power over him in the works proper to his Godhead and belonging to his office and for prescribing of times to him wherein to work though he were otherwise willing to do the thing Doctrine 1. Such is Christs tendernesse that he doth not discover wants that he may leave men in misery but that he may take occasion to let the riches of his power providence mercy and help be seen for their wanting wine whatever cause it slowed from was the occasion of this miracle 2. Very lawful suits and requests to Christ may be ill managed and propounded And there may be great ill in Saints wayes then they are aware of or do see for it was a very lawful course to go with needs to Christ and yet he findeth matter of reproof in her so doing and Albeit Mary seeme to deale very submissively in telling the need they have no wine without prescribing yet Christ who understood the secret thoughts of her heart findeth great presumption in it So Peter little dreamed that Satan should borrow his tongue in wishing well to his Master till himself told it Matth. 16.22 23. 3. Such is Christs vigilancy and zeal and tendernesse that at be discovereth so he will not beare with faults in those that are dearest to him for he faileth not to reprove his own mother 4. Albeit Mary was blessed among women in being the mother of Christ yet was she not free of sin not onely Original but even of actual out-breakings for seeing Christ who could not erre reproveth her she is not faultlesse And this is registrate in Scripture to prevent mens conceiting of that blessed woman above what is meer 5. It is an affront offered to Christs glory to think that Maries motherhood gave her any power over him to direct him in works wrought by his divine nature or in works of his office of Mediator or to employ her for that end for his reproof taxeth this secret presumption in her self while as he who was subject to her as man during his private life as to a mother Luke 2.51 doth now say unto her woman not mother as accounting her to have no motherly authority in the matter of his office and What have I to do with thee thou hast nothing to do to meddle by any motherly power for as a supplicant she might with what I do now in my publick office not so much as to obtain a miracle of me 6. Christs saddest reproofs of his people for their miscarriages in coming to him ought not to put them out of hope that he will respect their reall necessities in due time as he seeth meet for though Christ thus reprove yet the last part of it mine hour is
any they could have by their own advancement or usurping what is not due to them Therefore saith John this my joy is fulfilled by seeing people flock to Christ What is an eye-sore to envie will be matter of joy to sincerity Verse 30. He must encrease but I must decrease A third difference betwixt Christ and John is that John shining as the morning-star before him the Sun of righteousnesse was to be obscured more and more by Christs appearing and his extraordinary office of preparing the way to Christ was to give place to the full manifestation of him and the Gospel which was to shine more and more brightly This is not to be understood of any reall decay in John but of his decreasing in the estimation of men and appearing to be but what he was when Christ was seen Whence learn 1. When Christ is not known he will be but little thought of and not duly acknowledged and then others may be too much esteemed for so John insinuates that Christ was not fully manifested nor esteemed of as became and that himself was but too much esteemed by many yea by some to be the Messiah through ignorance of Christ 2. Where Christ manifesteth himself and is truly known mens estimation of him will be upon the growing hand as the light shineth more and more unto the perfect day there being such excellency in him as cannot at once be comprehended and the more he is seen the more will he be esteemed and accounted excellent and his kingdome and glory will still increase for he must increase not in himself but in manifestation and estimation 3. As the shining of Christ in his glory will obscure the excellency of other things so particularly of Ministers not in respect of what they are appointed for of Christ for so they will come more in request but in respect of mens over-weaning conceits Their light and glory will be seene to be borrowed from him as the day-star doth borrow light from the Sunne his splendor and light will obscure and swallow up their borrowed light as the rising Sunne doth the day-star their light and shining will be looked on as subservient to lead men to Christ and not to be doated or rested on for this beside what was singular in Johns calling which therefore was to cease is imported in this he must increase but I must decrease 4. Carnal envie and emulation will be so far from getting satisfaction that men who give way to it may expect to finde moe and moe occasions of it and moe and moe tentations to it in Gods holy providence Therefore John tells his envious disciples that they should see him yet lesse esteemed and Christ more he must encrease but I must decrease 5. Faithful servants of Christ whose scope in their Ministry is to commend and set him out will be content to be abased and obscured providing he be exalted and come in request and to see the Master more esteemed then themselves the servants therefore John speaks of this as a dispensation he was content with Verse 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all A fourth difference wherein Christ is not onely above John but all men is taken from the excellency of his person In respect of the divine original of his person he is above all men and all creatures And men whose original is of the earth do resemble it and favour of it in their speech whereas he not onely in his person but in that also is above all as is cleared in the next verse Doctrine 1. Christ did not begin to be when he manifested himself on earth but hâ—d his perfect and glorious being before for he cometh from above and consequently was there before 2. It is Christs prerogative to be matchlesse and singular above all creatures in glory excellencie efficacie of operation and every perfection He is above Angels above principalities and powers above Pastors in the visible Church above all the members in the mystical body and all things in the world are under his feet for he is above all 3. It is not possible for created conceptions to take up Christs excellencie as it is in its self but must point it out by setting it above all created excellencie further then which they cannot follow it Therefore doth John say no more to it but he is above all 4. What ever may be the perverse or blinded judgments of men yet in due time that which is most eminent before God will carry the preheminence even before men above what they otherwayes doated on for so much doth this verse with the former teach he must increase for he is indeed above all 5. Christs excellencie is indeed founded upon real worth being above all because his original is divine and from heaven Not onely is he incomparable in his descent as God but in his humanity his conception and sanctification of his nature and the union thereof with the person of the Sonne of God are from above for he cometh from above or from heaven as it is in the end of the verse who is above all 6. It pleased this excellent and matchlesse Lord to stoop so low as to commend his love to sinners by coming unto them to seek and purchase them and their affâ—ction for be cometh from above 7. Albeit Christ by coming on earth did put a veile upon his glory yet his stooping did derogate nothing from his sovereignty and highnesse for he that cometh from above is above all 8. Mans original is so low and base and men do so much resemble it that it is high presumption to enter in any comparison to Christ for in opposition to what was said of Christ that be cometh from above and is above al it is added he that is of the earth is earthly or of the earth Not onely is man of the earth in respect of the original of his body and the union of the soul with it and so infinitely inferiour to him who is also God over all and but dust and ashes before him Gen. 18.27 But every man is of the earth in regard of the corrupt qualities he hath by ordinary generation of which he favoureth save in so farre as he is renewed by Christ and yet that is but imperfect here and faâ—re beneath the divine condition and state of Christ even as man And thus to be earthly or of the earth or world is to be understood of mens corrupt estate and condition John 8.23 James 3.15 See 1 Cor. 15.47 48 49. 9. As man in his person is inferiour to Christ so also in his office and doctrine his way of it and his authority in it is farre beneath Christs for he that is of the earth speaketh of the earth Whereby we are not to understand that their doctrine according to the Word is earthly or endited by the wisdome of
sheweth that there is no intermission in that work see Act. 17.28 Matth. 6.26 30. and 10.29 30. Exod. 21.13 2. Christ the Son of God is joyned with and undivided from the Father in working and that not in one work alone or at some time only but in all works and without intermission As the Father created all things by him so with and from the Father he preserveth and governeth all things for my Father worketh hitherto and I work even the same workes which he worketh see Heb. 1.2 3. 3. God and Christ is God is above all law which he hath prescribed to the creature He works on the Sabbath and doth not violate it he may do what he pleaseth without quarrelling and may command what he pleaseth and make it service for so doth the scope of the Apology teach that Christ being undivided from the Father in working was God and so not subject to the Law of the Sabbath and might command the man to carry his bed and warrand him in so doing Verse 18. Therefore the Jewes sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God The fruit of this Apology among the Jews is that their rage of persecution is encreased the more by it and they thirst the more for his life And that because he not only had broken the Sabbath as they alledged but had asserted that God was his Father in so peculiar a way as made him equal with God Whence learn 1. Clear declaration of truth will not satisfie wicked and malicious men but the more Christ and the light is held out to such it is hated the more for after his Apology therefore the Jews sought the more to kill him 2. No vindication nor defence of lawfull practices will wipe off the misconstructions of prejudged men but they will stick by their prejudices and maliciously fasten them upon the innocent for let him say what he will yet he had broken the Sabbath not indeed but as they alledged 3. Albeit God have many Sonnes by creation and adoption yet Christ is his Sonne in a peculiar and proper way by eternal generation and communication of the same essence for so doth the Jews understand him he said God was his Father or his Father in a proper and peculiar way otherwise they could not have quarrelled with him and Christ doth not refute this 4. Christs conjunction with his Father in working doth prove his equality with the Father and that he is of the same essence and doth partake of the same omnipotency for so much do they soundly gather from his Apology ver 17. that he made himselfe equal with God neither doth Christ call them calumniators nor clear any mistake in it as in other cases he doth Joh. 21.23 but cleares and confirmes what they challenged though they gathered a vitious consequence that he should be killed as a blasphemer and what they collect is asserted by the Apostle Phil. 2.6 5. Such may be the corruption of a visible Church as very truth may be accounted blasphemy and a ground of putting men to death for albeit it be horrid blasphemy for any creature to equall it selfe with God yet they were far wrong when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead Verse 19. Then answered Jesus and said unto them Verily verily I say unto you The Sonne can do nothing of himselfe but what he seeth the Father do For what things soever he doeth these also doeth the Sonne likewise Christ insisteth in his Apology to the end of the Chapter and cleareth and confirmeth that which offended them in his discourse of his equality and conjunction with the Father which doth inferre the justifying of his work on the Sabbath For this end he produceth many instances and arguments of his equality to ver 31. and then produceth many witnesses testifying concerning him whereof he maketh use in the rest of the Chapter What Christ here speaks of himselfe is to be understood of his Godhead for divine nature though he mention his commission to come into the world ver 23. and bis becoming man ver 27. to shew that as he is man and Mediatour that the Majesty of his Godhead might not deterre sinners from coming to him so his condescendence did take away none of his glory nor his equality with the Father as God In proving this equality 1. He insists in general to prove his conjunction in operation with the Father which he had asserted ver 17. promising further and greater manifestations of it ver 19 20. 2. He produceth particular instances of this conjunction and equality to ver 31. And namely That he is equal with the Father in quickening the dead ver 21. in the matter of judgement and authority ver 22. in being the object of divine honour ver 23. in giving eternal life to beleevers on his word ver 24. in quickening dead souls by his word ver 25. in having a fountaine of life ver 26. which may be cleared by his authority as Mediatour also ver 27. and in his power to be shewed in the resurrection and general judgement ver 28 29. all which is summed up by way of conclusion ver 30. In this verse after a grave asseveration we have two assertions in the first which is negative is declared that what the Sonne doth he doth it from the Father and doth nothing separate or divided from him and so sheweth that he doth only what the Father doth though there be a distinction and order of his working from the Father In the second which is positive and a confirmation of the former is declared that the Sonne doth all that the Father doth and the Father doth nothing without him and withall that there is an unity and equality of the working of the Father and Sonne both in matter and manner Whence learn 1. As truth is not to be quit and forsaken because of opposition so truth will lose nothing by opposition but Christ will take occasion thereby to clear it more and make it shine the brighter for notwithstanding their rage he insists to inculcate and clear this truth the more 2. The mysteries of Religion especially concerning God and Christ as God and plurality of persons in the unity of essence ought to be spoken of heard and thought upon with much gravity reverence and sobriety Therefore doth he begin this doctrine with a grave esseveration verilie verilie 3. Christs equality and unity with the Father is a truth hardly received or believed by the hearts of men as being a mystery above the reach of natural reason and yet it is worthy to be received for setting forth of his greatnesse and the dignity of his person for grounding our faith in him and for assuring us of the certaine successe of his undertakings Therefore also it is inculcate with a verelie verelie 4. In takeing up divine
and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
this is the case of the world that they need life 4. Mans lost and dead condition is irremediable by himselfe or any other mean under heaven for this life must come down from heaven 5. Christ is the true bread and food that not only preserves life and keeps from eternal death but doth put life and quickening even in the dead And such as do partake of Christ will live and become lively in their motions and actions for this bread of God giveth life 6. Christ that he might become fit food to quicken dead souls and might stoop to them who could not ascend to him hath been pleased to come down from heaven to earth unto sinners Not in regard of his Godheads changing of place seeing he fills heaven and earth but in regard of state in that he stooped to be incarnate and did assume our nature on earth by a personal union to himselfe Nor yet that his humane nature was from heaven but that the sanctification manner of conception and personal union thereof unto the Godhead was divine and from heaven and wrought by the vertue and power of the holy Ghost In these respects is this bread of God commended that he cometh down from heaven and giveth life 7. The spiritual benefits and refreshments of Christ are not proper to Israel only but common to all Nations And as the offer is made indifferently to all sorts of persons where the Gospel cometh So he is applyed to his own elect of all Nations and ranks of persons for he giveth life unto the world not to Israel only but to his own of all sorts and conditions throughout the world who in themselves dister nothing from the rest of the world till grace prevent them and therefore they get the common name of the world Verse 34. Then said they unto him Lord evermore give us this bread Christs commending of this bread produceth a vehement desire and earnest petition for it Albeit they had wickednesse enough to propound this desire by way of taunt desiring him who made such faire offers to give some real proofes of it Yet it seems rather to slow from their ignorant and carnal disposition who hearing of such bread and conceiving of it but carnally they desire to partake of it constantly as Israel did of the Manna Whence learn 1. The commendation of spiritual things may produce strange motions and desires and affections in men who yet are but carnal while as they have but carnal conceptions of things spiritual and their desires are neither serious nor constant nor laborious for here the former commendation produceth very vehement desires and strong insinuations with Christ calling him Lord that they may have their will and yet the issue proves them to be but naught in all this 2. As all men by nature are carnal so their conceptions of things spiritual are but carnal and their desires are agreeable to ther dispositions for such was their conception and desire here they are far from Christs purpose and dream of nothing but bodily refreshment in all this 3. As mens lustful hearts are vehement and ardent upon their desired objects So suddain changes and when people on a suddain become vehement in desiâ—ing spiritual things it gives just ground of suspition that at best there is much of flesh in these desires Seeing what ever grace can do yet such desires are not attained without much wrestling and much sense of former negligence and are for most part carried on against strong tides of opposition for their very instancy on a sudden is a strong evidence that they conceived but carnally of the matter Verse 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that beleeveth on me shall never thirst Christ returns an answer to this desire to ver 41. Wherein 1. He describes more plainly what and who this bread is ver 35. 2. He discovers their hypocrisie and checks them that for not being that in reality which here they pretend to in their desires ver 36. 3. He sheweth that his own Elect would not deale so with him and should be well dealt with according as was given him in Commission ver 37 38 39 40. In this ver 1. Christ upon occasion of their desire doth declare what and who this bread of life is He had told before the excellency thereof and that he and his Father would give it to them who seek it sincerely Now he brings out more of his minde declaring that he is the bread of life 2. He doth again repeat and inculcate the way of partaking of this bread which is by beleeving and coming to him of which See chap. 5.40 3. He confirmes that he is the bread of life and points out the excellency thereof from an effect which is that the partakers of him shall finde compleat refreshment in him for the preserving and perpetuating of their spiritual life Whence learn 1. Christ is so tender of any desires after himselfe that he will labour and take pains to make the best that can be even of natural and carnal desires and not cast them away at first but labour to make them better and set them right Therefore doth he answer this carnal crew and propound an object to elevate their desires 2. A right sight of Christ and his commending of himselfe to sinners is a special mean to make desires spiritual and elevate them toward him for he points out and commends himselfe here for that end 3. Christ is not only the giver of that food which begets and entertains spiritual life and which is most necessary and should be most sweet to sinners But he himselfe is the food of our souls also who gave himselfe to death that he might be prepared meat for us who by his merit doth purchase life and by his efficacy being applied doth dispense and entertaine that life for saith he I am the bread of life that is who hath life in himselfe and who merits begets maintains and perfects life in them who embrace and apply him And he speaks of himselfe under the notion of bread because it was bread which that carnal people was seeking 4. The right way of feeding on Christ for the entertainment of spiritual life and of finding him the bread of life is by faith to embrace and close with him his person offices and offers and exercise our faith on him daily for he is the bread of life to him that beleeveth 5. To come to Christ and to beleeve in him are all one And he that is made sensible of his distance from Christ and of the excellency and fulnesse that is in him and doth turn his course and eye toward him and is still moving on toward him is a beleever whatever he enjoy for he that cometh unto me is explained by this he that beleeveth on me 6. Christs offers unto all and every one that cometh unto him are not faire complements but
one who did that for which he had no warrant Next he declareth more particularly verse 39. for confirmation of the promise what this will of the Fathers is which he came to do to wit That these that are given him should be preserved from perishing and be raised up at the last day This is again repeated verse 40. not onely for further certainty and comfort but in the repetition it is explained who they are that are given to him even such as see and beleeve in him and what is the benefit they shall reap at the resurrection even everlasting life From verse 38. Learn 1. Christ in entertaining them that come to him is not onely led thereunto by his own mercy and bounty and love toward them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the Father and accepted and undertaken by him Therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter 2. Christ hath given an ample proofe of his love and pledge of his fidelity in his trust in his stooping to take on our nature and assuming it in a personal union to himself on earth for saith he I came down from heaven of which see verse 33. And this he mentions here not onely to shew how much it cost him to exalt us But to be a confirmation and pledge of his tendernesse and fidelity in welcoming sinners who come to him For who can suspect him who made himself like his brethren yet without sinne that he might be a fit High Priest and to assure us that as he stooped to our low condition and to be humbled with us so he would have us exalted with him What assurance may it afford us that he would come down from heaven to dwell with us that the beloved Sonne would make himself the But of all the wrath due to our sinnes that the sovereign Lord of the creatures would endure their opposition and enmity that they might be friends to us and that he took on the form and condition of a servant and continued so till he had perfected what concerned us 3. Such as are employed in any station by God ought to have a constant look to the will of God and the end set before them in that station that so they may aime at it for so doth Christs example teach who looked to the will of him that sent him that he might do it It is as sure that Christ will warmly cherish them that come to him as it is certaine he is faithful in his trust for such is the force of the confirmation I will in no wise cast him out for I came not to do my own will but the will of him that sent me If he do his Fathers will as he still doth then such shall not be cast out 5. The Fathers will and good pleasure is the last and ultimate ground that faith can seek to settle it self upon And particularly it is sufficient to answer all our reasonings against Christs rich offers that it is the Fathers will such mercies should be conferred for so is also imported here that they have not onely Christs fidelity engaged to make them welcome but it is the Fathers will they should be accepted so and that may silence all doubtings From verse 39. Learn 1. It doth commend the Gospel to us that it contains an Extract of the deep counsels of God and of the eternal transactions betwixt the Father and the Sonne concerning 1. Lost man in so farre as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the Father and him 2. The first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first Original of all from whence their giving to Christ their coming and safety do flow 3. These whose salvation the Father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so is here held out 4 Such as are given to Christ by the Father and do in time come to him are put in his keeping and he hath a charge of them not to lose any the least of them for this is the will of him that sent me that of all he hath given me I should lose nothing Wherein the Father doth so commit the trust unto him as he still keeps them in his own hand also John 10.28 29. 5. Christs charge and care of these that are given to them extends even to the very day of their resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but should raise it up again at the last day and so death and dissolution proves no losse From ver 40. Learn 1. It is a truth that needs much and often to be inculcate upon us that all spiritual advantages and benefits come to us and are to be had onely in Christ and that in him they are all very sure Therefore doth he againe repeat this doctrine concerning what is to be had in him and that they will surely get it who come to him About this truth we have naturally many doubts and are averse from submitting to it And when we close with it it begets love it moderates all our cares and fears and strengtheneth us to endure all hardships 2. However such as flee to Christ in the sense of their misery are prone to doubt of Gods will to accept them rather then of anything else yet it is out of all controversie that his will is to do good to such Therefore it is againe repeated this is the will of him that sent me c. to remove all doubts and fears 3. Such as are given to Christ to be under his charge and participate of his benefits are drawn to beleeve on him And it is the Fathers will and a part of the transaction betwixt him and the Sonne that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who beleeve on him and it is the Fathers will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holinesse c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof Yet it is onely faith in Christ that giveth the right and title that so it may be of grace 4. A special mean of begetting faith
in Christ in men is to see and know him spiritually to have him revealed unto them and to get open eyes that they may see and contemplate him till they see beauty in him which may allure them to renounce themselves and flee to him and till they see fulnesse and alsufficiency to answer all their doubts for they see or contemplate the Sonne who beleeve on him 5. It is covenanted betwixt the Father and the Sonne that beleevers shall beside his tender dealing and care within time be made partakers of everlasting life for it is explained that not to lose them verse 39. is that they may have everlasting life 6. For the further assuring of beleevers of their eternal happinesse it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up 7. Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry beleevers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that blisse and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added and I will raise him up at the last day 8. Albeit beleevers are not all of one growth or size but some are weak and some strong some little children some young men and some fathers Yet all of them without exception have right to the benefits conferred by Christ and the weak as well as the strong are under his care and charge Yea and may expect the more tender usage from him who carrieth the lambs in his bosome c. Isa 40.11 Therefore is the chargâ— and promise universal that every one which beleeveth on him may have everlasting life Verse 41. The Jewes then murmured at him because he said I am the bread which came down from heaven 42. And they said is not this Jesus the sonne of Joseph whose father and mother we know How is it then that he saith I came down from heaven Followeth their bad use of this sweet doctrine The clearer Christ speaks they discover the more of their disposition and testifie their discontent of spirit by murmuring They passe over all that Christ had said beside and do carp only at what he had said in direct answer to their desire ver 34. wherein he asserts himselfe to be that bread of life ver 35. which he had said did come down from heaven ver 33. This they carp at that he whom they supposed they knew to be but the Sonne of Joseph and Mary should speak so great things of himselfe Wherein they not only bewray their ignorance of his divine nature and miraculous conception but their grosse errour in alleadging that he was the Sonne of Joseph From ver 41. learn 1. Men may pretend to much affection and estimation of Christ who yet will prove but inconstant seeing they proceed not on solide grounds for they who cryed him up ver 14 15. do now vilipend him and carp that he should commend himselfe 2. Such as do not get good of Christ and the Gospel nor do embrace him when he is offered will certainly grow worse The powerful Gospel will bring out their heart and their unsoundnesse will draw on more unstreightnesse for so fared it with them who sought and heard Christ for a wrong end the longer and the more they heare they grow the worse 3. It is no strange thing to see corrupt men not only not embrace saving doctrine but that they murmure and fret against it and spit out their gall against the messengers thereof either secretly or openly for such is the entertainment Christ and his doctrine gets The Jewes as they were who followed and heard him murmured at him or secretly muttered against what he said 4. Such as turn carpers and secret grudgers at the doctrine of Christ do not only prove their present unsoundnesse but are on the way to further and more horrid apostacy for so doth the sequel prove in these this was the beginning of a breach betwixt him and them which came at length to a greater height The highest degrees of apostacy would not be digested at first by many but murmurings grudgings and mistakes do by little and little habituate them unto it 5. Such as carp at Christs doctrine and deny unto him the glory of his excellency in his person and offices do not only wrong him but ingrately despise their own great mercy for this point which they murmured at that he is the bread which came down from heaven doth not only set forth his glory but was most sweet and comfortable to lost sinners as holding out his rich offer and his gracious condescendence and love that he would stoop and come down to give life and refreshment to them 6. Though Christ had spoken much more then this and that which concerned them very nearly yet they take notice of no more but this one word We may conceive the reasons to be 1. This having displeased them it casts down all the test as oft times one word crossing carnal hearts will irritate their corruptions to reject all they heare were it never so useful and inoffensive Jer. 26.3 6. with 9. 2. It may be conceived that however they understood and did resent the hard newes that were insinuate against them ver 37. yet they will not quarrel upon that but upon a more plausible ground To shew how subtile unfriends to Christ are that can mask their discontent with fairest colours and not discover the bottome of their hearts Or. 3. It may be conceived that not only passion because of what Christ said but their own conceit of themselves hindred them from taking up that sentence indirectly hinted at and therefore Christ doth inculcate it again ver 44 45. And so it teacheth That men who are puffed up with a conceit of themselves will not readily take with a reproofe or discovery of their condition especially if it be done but indirectly and not held forth in expresse tearmes Doctrine 7. When enquiry is made it will be found that it is not Christs doctrine but mens own corruptions and mistakes that cause them to stumble for if they understood his meaning to be that his very body descended from heaven as their following reasoning doth import they did this was but their own fancy for he speaks of his Godhead and of the manner of his conception And to deny his divinity and miraculous conception was but their own ignorance of the Scriptures Isa 7.14 and 9.6 From ver 42. learn 1. Sinnes of progeniters may bring posterity very low and put even the posterity of Kings into a mean condition for Joseph the supposed father of Christ and his mother were both of the blood
judging of men as in all other works and the Father is still with him as being of the same essence and as with his Ambassadour and servant acting according to his instructions Therefore saith he I am not alone but I and the Father that sent me where he proves the Fathers conjunction with him from his being his Father by eternal generation and from his sending of him 4 Christs union with the Father in judging is an infallible proofe that he cannot erre in that work It being impossible that he who is God one with the Father and who in all things walks according to his Fathers instructions should erre in any of his testimonies or records Therefore is it given as a reason why his judgement is true for I am not alone but I and the Father that sent me From verse 17 18. Learn 1. The Laws given by God do not serve for rules to direct or binde him who is supreme and above all Law but to be a rule and direction to these to whom they are given Therefore it is called your law not that they were the penmen or prescribers of it nor yet only because they gloried of it albeit they did little regard it in practice but because it was given for their use and direction 2. It is the will of God that as men should not be rash in private judging so in publike contraversies they should not proceed to judgement upon every report or single testimony but at least the matter must be proven by two witnesses for saith he It is written in your Law that the testimony of two men is true Not that necessarily every thing that is deponed by two witnesses is true for false witnesses may conspire to assert an untruth 1 Kings 21.13 Matth. 26.60 Acts 6.11 13. But the meaning of the Law is that at least there shall be no fewer testimonies to prove any thing And as great care should be had in examining witnesses to finde out if there be any falshood wherein even in persecuting of Christ the Pharisees were exact Marke 14.55 56. and for more security the Jewes put the witnesses to confirme their testimony by being first in executing the sentence Deut. 17.6 7. So where two witnesses concurre in one testimony the matter is to be accounted legally true and proven albeit the witnesses should lie 3. Albeit Christ as God be above Law yet his wayes are so just that the Law can have no just exception against him Therefore doth he confirme his assertion from their own Law For if the testimony of two men who are fallible and may deceive doth suffice to prove a matter to be true how much more is he to be credited who is witnessed unto by the Father and by himselfe as God witnessing of himselfe as man and Mediatour seeing these witnesses are truth it selfe who cannot lie nor be byassed 4. The truth of Christs offers unto lost sinners is so abundantly confirmed by unquestionable witnesses that none can call them in question without egregious wrong done to God So much also may be gathered from this double witnesse of himselfe and the Father that sent him 5. The Father and the Sonne albeit one and undivided in essence and operation yet are distinct persons and did distinctly bear witnesse in this testimonie concerning the man Christ and his offers as Mediatour for saith he I am one that bear witnesse of my selfe and the Father that sent me beareth witnesse of me Verse 19. Then said they unto him Where is thy Father Jesus answered Yee neither know me nor my Father if ye had known me ye should have known my Father also As before they carped at his testimony concerning himselfe so now little regarding what he said they carp at his other witnesse desiring to know who his Father was For they alleaging he had none but Joseph would look upon him to be as unfit a witnesse as they conceived himselfe to be or if he should call God his Father that would waken the old quarrel Chap. 5. 18 But Christ doth not stand to answer their question but declares they were both ignorant of the Father and him and ignorant of the Father because they knew not him Whence learn 1. Let truth be never so clearly held forth yet without the power of grace enemies will not be gained thereby but they will still jangle and set their wit and parts on work to finde out new cavils for so do they here all the fruit of Christs doctrine on them is a new taunting question where is thy Father 2. Where there is greatest conceit of parts and abilities there is ordinarily greatest real ignorance especially of saving truths in a saving manner for these great Rabbi's who think themselves able enough to hold up the debate with Christ yet this sentence from him ye neither know me nor my Father 3. Albeit the Father and the Sonne be two distinct persons Yet they are undivided in essence so that the one cannot be known without the other And particularly albeit devils may beleeve there is a deitie and tremble Jam. 2.19 and albeit Jewes and others may have some notions of him as Creatour of the world Yet there is no saving knowledge of God but in Christ Joh. 17.3 Therefore saith he ye neither know me nor my Father and particularly he asserts their ignorance of the Father because they knew not him 4. The divine nature did so evidently shine in the Sonne that whosoever knew what a deitie was might have seen it in him and whosoever took up his deitie were thereby forthwith led to know the deitie of the Father for saith he if ye had known me ye should have known the Father also And herein Gods gracious condescendence is to be seen who since his divine nature could not be comprehended nor taken up by us was pleased to reveal and manifest himselfe in his own Sonne the expresse image of his person cloathed with our flesh and to hold out this mirrour unto us in that word which is neare unto us and which doth prevent our anxious thoughts about ascending up to heaven or descending down unto the deep Romans 10.6 7 8. Ver. 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come In this verse we have a conclusion subjoyned to this first conference wherein it is declared that however he spake thus boldly and that in a place of the Temple where they had him as in a net and how ever their rage was great against him Yet none of them meddled with him God so ordering the matter because his time of suffering was not yet come As for this place the Treasury the Jewes had a chest in Joash his time wherein they received the peoples collections as they entred into the Temple 2 Chron. 24.8 c. and it seems they continued this practice afterward Mark 12.41 Luk. 21.1 But this was a room or chamber
I go ye cannot come 4. Loftie pride in mocking at the Word and taunting the messengers thereof will not go away without exemplare punishment and such scoffers may meet with that plague in reality which they in reproach cast upon the servants of God for so befell these scoffers They tauntingly suppose Christ will kill himselfe but within few yeares in the siege of Jerusalem many of them were redacted to such despair in their extremities that they did indeed cut off themselves 5. It is a great delusion among men hindering the successe of threatnings and making them insolent and bitter when they are threatned that they entertain a great conceit of their own worth and will not be perswaded but it will be as well with them as any for this was the cause of all this peoples miscarriage They conceived Christ could go to no good place from whence they would be secluded and therefore they do so taunt him Verse 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sinnes For if ye beleeve not that I am he ye shall die in your sinnes Christ in his answer doth not meddle with their perverse humours but goeth on to confirme what he had said And 1. He pointeth out the reason and ground of his sad sentence to wit their original disposition which is corrupt and earthly and contrary to his ver 23. and this also is a cause of their ignorant mistake of their own danger 2. From this he inferreth that he had justly said they should die in their sinnes seeing they would not by faith embrace him who only could apply a remedy to their evils ver 24. Whence learn 1. It is not enough that wicked men be convinced of their evil deeds unlesse they also study their original condition and know that their evil practices do not flow only from a present tentation or from evil breeding and education but are the fruits of their natural corruption Therefore doth Christ point out this to these Jewes 2. Albeit man before the fall was raised up to enjoy a spiritual life and communion with God yet by the fall he is cast down and hath his original from beneath and favours only of the world and of things therein for so much doth he intimate to these Jewes Ye are from beneath ye are of this world 3. Albeit Christ did take on our nature yet he is altogether free of the sinne and corruption thereof being divine in his original and way of conception and in his condition holy and separate from sinners Therefore saith he I am from above I am not of this world Where he doth not deny the truth of his humane nature but disclaims all communion with sinne and the corruption of flesh and blood And albeit it be said of his Saints also that they are not of this world Joh. 15.19 and 17.16 Yet it is true of Christ in a singular manner for he is absolutely unspotted by nature they are so only by regeneration and in part and comparatively in respect of others 4. As the study of Christs divine original and condition is a glasse wherein men may study the vilenesse of their own condition so it is a sad evidence of separation from Christs company so long as mâ—n retain a total disconformity to him for these ends doth he point out these two in their contrariety ye are from beneath I from above See Rom. 8.29 5. Men continuing in their corrupt original without renovation from heaven cannot expect life eternal but will perish in their sinnes for he draws this from the former discourse by way of conclusion I said therefore unto you that ye shall die in your sinnes 6. Albeit death be the desert of all sinne and God do daily threaten sinners with it Yet all this admits of the exception of faith in Christ And as this only and nothing else can come betwixt the sinner and deserved wrath so even the grossest of sinners shall not perish if they turne and fly to Christ And when sinners do not this their unbeliefe renders their case desperate and incurable Therefore is this threatning propounded with this exception even to these malicious Jewes If ye beleeve not that I am he ye shall die in your sinnes 7. It is not sufficient for preventing the due desert of sinne that men do pretend to faith in the Messiah unlesse they do acknowledge and embrace him as he reveals and offers himselfe for this Christ requires as absolutely necessary that ye beleeve that I am he where he meeâ—s with their faire pretences of beleeving in the true Messiah and sheweth that unlesse they embraced him for the Messiah how contemptible soever he seemed to be all these pretences would not avail them Verse 25. Then said they unto him Who art thou And Jesus said unto them Even the same that I said unto you from the beginning The Jewes do captiously reply to his discourse enquiring who he was that had laid so absolute a necessity upon them to beleeve on him He answers that he was even the same he had declared to them since the beginning that he began to preach to wit the Sonne of God and Saviour of the world And by this he declares that their unbeliefe would be so much the more hainous as it could not slow from ignorance they being so often informed of the truth Doctrine 1. As it is the lot of Christ and his servants to have their doctrine and threatnings in the name of the Lord entertained with reproach so also will their persons be mistaken and set at naught for such was Christs lot they scofte at his doctrine ver 22. and now they do in contempt enquire who art thou their blinde eyes not discerning his glory through the vail of his humiliation And herein his people must resolve to share with him 1 Joh 3 1 2. As the truth of God is in all ages and tunes unchangably the same So it is the duty of the messengers thereof to be constant in preaching of it and not to change their note whatever contradiction and opposition they meet with Therefore doth he notwithstanding all their malice give this answer even the same that I said unto you from the beginning as not minding to change his note 3. Albeit men may hear much which they sleight and forget Yet the Lord will not forget to reckon with them according to what they have heard whatever use they have made of it Therefore he doth not expressely answer to their question but remits them to what he had said to let them see that all of it would be laid on their account to aggravate their obstinate unbeliefe Verse 26. I have many things to say and to judge of you but he that sent me is true And I spake unto the world those things which I have heard of him Christ meeting
entrusts them for this cause doth Christ shew that the truth for which they did persecute him he heard it of God and so their quarrel was in effect against God the Author of that truth And as this may deterre men from such violent courses so it may sweeten the bitter cup when it is held to the head of any of Gods servants 12. Let wicked men cavil never so much against Christ or strive to clear themselves yet he will not alter his verdict of them till they change their manners Therefore over again doth he conclude ye do the deeds of your father that is deeds like unto his and deeds whereunto he driveth you 13. Christ is so milde even to his violent enemies that when he reproves them he rather desires that they should severely judge themselves then that he should deale too harshly with them And when he reproves any it is their duty to set conscience on work to apply and enlarge the challenge against themselves for these causes it is that he now the second time saith only ye do the deeds of your father not naming who that father is but leaving that to their own consciences to gather when they should think seriously on the challenge Verse 41. Then said they to him we be not born of fornication we have one Father even God The Jewes are not yet silenced but do bring forth a new objection in this verse about their parentage and original Where by fornication I do not understand bodily filthinesse but idolatry which is frequently in the Prophets called fornication or adultery And the scope of the verse is this They perceiving now that Christ is not speaking of their carnal descent and pedigree but of their spiritual original and descent do assert that in this also they had enough to say for themselves and that as Abraham was their father in respect of carnal generation so being considered in their spiritual state and being they were the children of that one only true God And this without regarding his former reasons to the contrary they labour to pâ—ove by this Argument That they were not borne in an idolatrous state but in the true Church nor were idolaters themselves but worshipped God according to his Word and therefore were his children And though it may be objected that their progenitouâ—s were idolaters as may be â—â—en in Abraham Josh 24.2 and frequently in their progenitonâ—s throughout the history of the Bible Yet that doth not render their ground untrue though it do not prove the conclusion as will be seen afterward for even a Church infected with idolatry may bring forth children to God in respect of outward Church-state so long as she hath not got a bill of divorce Ezek. 16.20 Doctrine 1. Idolatry is indeed spiritual fornication and a breach of that marriage Covenant that is betwixt God and his Church and whatever be Gods indulgence for a time yet it doth deserve that the Church should be rejected as not his wife and that her children should be no more accounted his then bastards are allowed to succeed to an inheritance for so much do they acknowledge that it is fornication and that to be born of fornication and to have one Father even God are not consistent See Hos 1.9 and 2.2 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints but may be so impudent also as to boast of their adoption and communion with Gâ—d for so do they after their glorying of Abraham they adde we have one Father even God See Matth. 7.22 Hos 8.2 3. Albeit it be a great mercy to be borne members of a true Church and to worship God according to his own ordinances yet that is not enough to prove any to be a true child of God for albeit their argument be true we be not borne of fornication yet it doth not hence follow that God is their Father as Christs reply doth teach us Verse 42. Jesus said unto them If God were your Father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Unto the end of verse 47. we have Christs reply to this exception containing several particulars And first He evinceth that they are not Gods children which he proveth from this reason that if they were so certainly they would love him seeing he is from the Father by eternal generation and cometh into the world by his Incarnation not of his own head but being sent of the Father Whence learn 1. Christ is a lovely object and ought to be beloved of his Church for so is here required that they should lâ—ve him And who so do not love the Lord Jesus Christ they are excommunicate in the highest degree 1 Cor. 16.22 2. None can justly pretend any interest in God as his children but they that love Christ who in his divine nature is the expresse image of his Father and in his office is employed by him for so much doth Christs assertion and argument hold forth If God were your Father ye would love me for I proceeded forth or came out pointing at his eternal generation and come in the present time as it is in the Original to performe this office of Mediatour from God 3. It is a point beyond all contraversie that Christ was sent of the Father to be the Mediatour and Messenger of the Covenant to his Church and consequently that all his doctrine and works were according to his Commission from the Father Therefore is it added for confirmation neither came I of my self but he sent me 4. These reasons given by Christ wherefore Gods children should love him taken from his eternal generation by the Father and his being sent by him in Commission may further teach us in general 1. True lovers of God will give a roome in their affections to others according to the measure of their communion with and interest in God for if the Fathers children do love Christ who is begotten of God and is the expresse image of his person then they will also love others who are begotten of him and bear his image in part 1 John 5.1 2. True lovers of God will love to have intercourse with him and will love every Messenger sent by him and the Messenger for the message sake for that other ground I come from God and he sent me holds out this general That they could not be Gods children unlesse they liked to hear from him and liked these who bring the tidings See Gal. 4.14 15. Verse 43. Why do ye not understand my speech even because ye cannot heare my word This chalenge may be understood generally and so it contains a second proof that God was not their Father taken from their not understanding of what he preacheth which evidenceth that they were not onely under a natural impotencie to hear but were so transported with malice that they could not hear with patience and
threatnings And they desire rather to have some what to carp at in them then to be drawn by the sweetnesse thereof to embrace them for they rage as much here at his sweet promise as they did formerly at his sharp chalenges 2. As wicken men do reproach Christ out of malice and all the arguments they pretend are but invented to cover their malice So they will sometime be forced to bewray themselves that it is so for say they now we know that thou hast a devil and if but now they know it why said they it before Certainly all the arguments they bring soâ—th were but invented to colour that resolution which they had laid down to reproach Christ 3. Mistakes of Christ and understanding of his doctrine in a carnal sense gives occasion to persecutors of many cavils for upon these grounds doth their exception run wherein they glory so much They think it absurd enough if they can infer from his discourse that he makes himself greater then Abraham and the Prophets which yet is the very truth and they mistake him as if he were speaking of the first death when he is speaking of the second death 4. Christs enemies do falsely pretend to be honourers of the Saints that they may bear him down for so do they here cry up Abraham and the Prophets to make him odious 5. Albeit Saints be truly excellent yet they have no priviledge against bodily death but must pay that debt partly to be a testimony that they are by nature heires to the first Adam and do carry a body of corruption about with them while they are in the world and partly that they may be translated to a better life for even Abraham and the Prophets whom they cry up as singular are dead 6. Such as do in a carnal way over-value the Saints they prejudge Christ of his glory and due estimation for so did they by their excessive commendation of them Art thou greater then our father Abraham c. And this disease is more frequent not onely in them who set them up in Christs roome to be sharers with him in leaving merits to be made use of by the Church and in being Mediatours of intercession but in them also who doat so much on Saints as they forget to give Christ the glory of any excellency that is in them and who implicitly follow them not considering whether they be following Christ in that wherein they follow them or not 7. Christ is truly singular and matchlesse and if all the Saints were put together they are all nothing to him and he can do that which they cannot all do for this together with the clearing of their mistake of what he spake concerning death is the clear answer to all their cavil that indeed he is greater then all of them put together Verse 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a liar like unto you but I know him and keep his saying Followeth Christs answer to this exception And 1. In general in these verses he 〈◊〉 himself of any ambition in this matter and pâ—â—ves them guilty of it Whereas in their exception they thought it great ambition in him to preferrâ— himself to Abraham and all the Prophets â—â—e answers by way of concession that it he himself and of himself did take this honour on him it were of no worth but he hath it of the Father who doth allow and conferre it on him And whereas they might except that if this Father of whom he boasted so much be the true God they had greater cause to lay claime to him then he had He answers that this proves them really guilty of that ambition wherewith they charge him For they boast of him while as they have no saving knowledge of him But he knows him and would be a liar like unto them if he should say that he knew him not seeing he gives real proof of knowing him by keeping his word Doctrine 1. Such as hunt after vain-glory and seek after respect and estimation otherwise then God alloweth and approveth of they do hunt a shadow and that which really is of no worth for this is of general verity If I honour my self my honour is nothing See 2 Cor. 10.18 2. Christ seeketh no glory but what the Father alloweth on him And as he is God over all blessed and honoured for ever and as his humane nature is honoured by being exalted to a personal union with the Godhead So whoever dishonour Christ yet the Father alloweth and hath conferred honour on him as Mediatour to be a testimony how well he is pleased with the redemption of lost man performed by him and to be matter of comfort to all them who seek to this exalted Prince and matter of terrour to all his and their enemies For saith he if I honour my self my honour is nothing it is the Father that honoureth me 3. What men have received from God with his approbation and have his testimony for it they may avow and maintain it against all opposition Therefore doth Christ not deny that honour they alledged he took to himself but he avows it on this ground It is my Father that honoureth me 4. Albeit Christ be in himself God alsufficient and so is not capable of any accesse of glory Yet it pleased him to condescend so farre as to obscure his own glory under the vail of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediatour and the dignity accompanying it as great honour conferred upon him by the Father Therefore saith he my Father honoureth me above Abraham and the Prophets that I can give life to them that keep my sayings 5. Christs greatest enemies may yet be so presumptuous and deluded as to sooth up themselves with a conceit of a special interest in God for the Father is he of whom ye say that he is your God 6. Persecutors pretending to interest in God do but proclaim their own carnal ambition and selfe-seeking and that they do but lye and deceive themselves for he brings this as a proofe of their ambition and asserts that they were liars in so saying I shall be a liar like unto you 7. As none are more ready to boast of an interest in God then they who know least of him so none can prove an interest in him but they who know and acknowledge him as he is revealed in Christ by the Gospel for saith he ye say that he is your God but to refute that ye know him not to wit savingly in so far as they knew not him as Father to his Sonne whom he had sent and acknowledged not the Gospel to be his revealed will 8. It is not sufficient for proving
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ— 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit
them in that state And albeit his intercession have influence also upon their beleeving and is a mean to draw them to it yet Christ doth not mention that in the Apostles audience because none can make comfortable application of Christs intercession to themselves till first they be drawn to beleeve 5. True faith is begotten by and grounds it self upon the Word of God delivered by the Apostles without doating on signes and wonders or expecting any other revelation of the minde of God for they beleeve on me through their word Which also imports that that Word will be continued and a Ministry to preach it so long as there is a Church or any to be converted 6. Such as are taught to discerne the divine authority of the Word will not stumble at the despicablenesse or meannesse of instruments carrying the same but will close with it by saith to salvation for albeit it be their word as the instruments who were but mean and despised men in the world yet they beleeve on me through their word From v. 21. Learn 1. The whole bulk of beleevers and Catholike Church though of different Nations and conditions are but one body in Christ their Head having one Spirit one faith one baptisme c. Eph 4.4 5 6. for this is Christs aime wherein he succeeds that they which shall beleeve may be one 2. Whatever adversity there be among beleevers in administrations gifts and operations yet this doth not nor ought hinder their being one in him and all of them have alike interest in him and his love for when he mentions the Apostles who were extraordinarily gifted and all beleevers of all sorts he prayeth that they all may be one 3. As it is the great dignity and priviledge of beleevers to be one so their emproving of this priviledge and living in unity is the summe and compend of their happinesse and the mean of obtaining all other blessings Therefore doth Christ so oâ—ten pray for this and for this only in place of all that they may be one See Psal 133.1 2 3. Jam 3.16 4. Whatever be the bonds of unity among beleevers or their obligations to it yet the emprovement thereof to the uniting of them must be sought and given of God and Christs intercession made use of for that end for so much doth Christ teach us while he prayeth that they all may be one 5. The union of beleevers prayed for by Christ is not every combination or consent even of Saints nor a conjunction in any sinful course but it is an union in God and in the wayes of God for this doth Christ pray for that they may be one in us 6. The way to keep up true union among Saints is that they keep close communion with God in Christ lest otherwise if they be carnal this breeds strife 1 Cor. 3.3 for so much also is imported in this prayer that they may be one in us or by being in us and keeping communion with us 7. The true union of beleevers among themselves doth resemble that union betwixt the Father and Son partly in respect of the strictness of the union that this union cometh nearest to that inexpressible union though indeed it be infinitely short of it and doth far surpasse any other conjunction And partly that as the Father being in the Son and the Son in the Father they do mutually delight each in other as a consequent of their union Prov. 8.30 so this union of beleevers is testified and entertained by spiritual exercise of mutual edification to which also may be added that from this union betwixt the Father and the Son who is our Mediatour this union of beleevers doth flow that they are made one in them Therefore again doth Christ pray That as thou Father art in me and I in thee they may be one in us 8. The true union of beleevers will not consist in contemplative notions or outward professions but ought to expresse it self in visible fruits as here is subjoyned that the world may beleeve c. 9 In expressing the fâ—uâ—ts of union beleevers ought not only to respect the honour of God and their own edification but they ought to study such a conversation as as may either convince or convert others and bring them to the acknowledgment of Christ and his truth for this the end propounded here that the world may beleeve that thou hast sent me See 1 Pet. 3.1 2. 10. The people of God then walking in an united way is a special mean to convince the world of the excellency of Christ and of the truth of Christian Religion and so either leave them inexcusable or convert them whereas schismes and rents among them is a ready mean to beget and cherish Atheisme in the world for when they are one in us the world shall beleeve that thou hast sent me Verse 22. And the glory which thou gavest me I have given them that they may be one even as we are one In this verse Christ to presse this suit before the Father and convince his Apostles and all beleevers of the necessity of this union holds forth what excellent priviledges he had conferred and allowed upon them to advance their union even a communication of that glory given to him by the Father Which is not to be understood as if the essential glory and attributes of Christ as God or the glory of the personal union of the manhood of Christ to his Godhead or of the office of Mediatour were communicable to any other or that any glory given to him is communicate to any in the same measure with him nor yet only of the glory of the Apostleship or Ministry committed to him For that was given only to the Apostles and their successours this to all beleevers But the meaning is That as his incommunicable glory is made forth-coming for them so the glory of Sonship of his sanctification without measure of being on Gods secrets and dwelling in his bosome and of his union with the Father is communicate to them in its own kinde and measure and they are made Sons sanctified in part admitted to the knowledge of the Fathers secrets and to be one with the Father in him and all this in order to their union which also is a resemblance of that glory of his unity with the Father communicate unto them Whence learn 1. Christ is truly glorious having not only essential glory the same and equal with the Fathers glory and which was declared to be in him by his exaltation but our nature being exalted in him to the glory of the personal union and of the offices and dignities following thereupon for there is the glory which thou gavest me 2. Christ is communicative of his fulnesse to his people all his excellencies being either communicate to them to partake of or daily forth-coming for them for the glory which thou gavest me I have given them 3. All that is in Christ for beleevers or communicate to them from