he hath not believed The sentence is declared just and confirmed by a new sentence since he will not take help And thus unbelief is the great unpardonable sin Mark 16.16 whereas other sins that against the Holy Ghost excepted because it is joyned with final impenitency would be pardoned if men would believe 7. It aggreageth the sin of unbelief that the sinner rejecteth so excellent a one as Christ whose excellency proveth him an all-sufficient Saviour and who is so clearly manifested to be so or if he pretend to beleeve yet he doth not take up Christ as he is revealed in the Word nor groundeth his faith on the Word nor followeth the order prescribed therein but taketh up a Christ according to his fancie and taketh a dream for faith for he hath not believed in the only begotten Son of God nor in his name whereby he is clearly revealed nor according to it Verse 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Christ insisteth on the second cause of sinners condemnation which is there sleighting of the offer of mercy in the Gospel And beside what was intimate in the former verse of the ratifying of the lawes sentence upon their not embracing the remedy he addeth the heavy condemnation that it brings on men while they not only embrace not but do contemn the remedy of miserie and delight rather in their own ways And withal he sheweth the reason of this which are mens evil deeds Doct. 1. The world without Christ lieth in darknesse void of spiritual light and full of errours and of the works of darknesse God is withdrawn from the creatures and they wander and stumble as in the dark upon Satans snares their case is void of true peace and comfort as men in a dark pit their way tends to utter darknesse and yet as men in the dark their case and misery is not discerned in its own colours for in opposition to all this it is said that light is come into the world by Christs being manifested in the Gospel 2. Christ offered in the Gospel hath brought a remedy for all sin and miserie bringing light to discover mens case in its true colours light to dispel the darknesse of errours and the vilenesse of sinful lusts light for direction and light of comfort to make things pleasant and comfortable upon solid grounds of reconciliation for light is come into the world 3. Where Christ manifesteth himself men will not so easily be drawn from their woâ—ul condition but their old darknesse will be suting their hearts to hold the grip it hath as well as the light suteth for entrance for their loving the one more then the other supposeth that both come in competion to their choice 4. Such is the perversitie of mens nature as not only not to embrace Christ offering himself but to love their woful condition far beyond the offered remedie to like to abide in darknesse rather then to see their misery or need of him and to like their own deluded peace better then to follow after his true comforts for men loved darknesse rather then light 5. Where Christ offering himself in the Gospel is not received in love but contemned it bringeth sadder condemnation then the breaking of the Law as being a sinning against the remedy and that with an high hand an undervalâ—ing of him and doing of what they can to make void his pains for this is the condemnation that light is come into the world c. 6. Mens living in ill works is an evidence of their rejecting Christ it being evil deeds that makes light hateful to men for men loved darknesse rather then light because their deeds were evil their love to their evil wayes maketh them hate this light as it is discovering and so they go no further nor attain to the refreshing light of it and maketh them that they cannot quit their lusts and come under Christs yoke Verse 20. For every one that doth evil hateth the light neither cometh to the light left his deeds should be reproved 21. But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Christ proveth that it is mens ill deeds which causeth them to hate the light from two general positions The first whereof being a proverbial sentence and holding true both in natural and spiritual light sheweth that evil doers hate the light lest it should discover them and the second that the godly on the contrary delight to have their wayes tried and made manifest by this light Whence learn 1. Whoever is yet in nature and on whom Christ hath not shined with the renewing light of the Gospel is an evil doer not only in a legal sense as all have sinned and the godly do sin daily but habitually it is his course study and endeavour to do that which displeaseth God and this study of doing evil is the aire he breathes in such is he who doth evil 2. The Gospel hath not only a refreshing light to comfort sinners in the due order but a reproving and discovering light which however men will stand as long as they are able in the defence of their own righteousnesse yet will convince and discover them to themselves for this is the light here spoken of which reproveth or discovereth or as the word is argueth and convinveth men to be what they are And albeit nature will discover some grosse sins yet mens self-righteousnesse the emptinesse of moral civility c. must be of the words discovering And albeit the Law which is spiritual discover these also yet it is ascribed to the Gospel in this challenge because it aggravateth these sins so much the more that the Gospel discovereth them with the offer of a remedy 3. The great plea betwixt Christ and sinners in the Gospel is about this reproving lights getting place and about mens being discovered to themselves as being the first lesson where the most part of men stick and so get no more for they hate the light and come not to it 4. As in the matter of natural light evil doers wait for the dark Job 24.15 so it is a mark of evil doers that they hate the spiritual light and shun all means of searching and knowing themselves as wishing such things were not sin not desiring to know them to be so and wishing there were not a God to punish them for every one that doth evil hateth the light 5. All these who do not out of jealousie over themselves come to the Word with a desire to be discovered to themselves but desire to hear what may flatter them in sin and to whom it is not only their tentation at some times but their habitual frame to take ill with reproof All these I say do prove themselves evil doers and haters of the light whatever respect they pretend to have to it therefore doth
an interest in God that men do acknowledge God as he reveals himselfe unlesse also obedience to his will be joyned therewith so much doth Christ teach by his own evidences that he is of God contrary to theirs I know him and keep his saying 9. Such as are of God and know him should confidently avow their right and interest and it is as great a wrong in a child of God to deny his right as it is in a prophane man to claime an interest Therefore saith Christ in opposition to them But I know him and if I should say I know him not I shall be a liar like unto you who boast of an interest without ground 10. Christ doth perfectly know the Father and his will so that none can be deluded in resisting on what he reveals of him And he was perfectly obedient to the will of the Father in all things so that nothing can be objected against them who flee to lay hold on his righteousnesse for I know him and keep his saying Verse 56. Your father Abraham rejoyced to see my day and he saw it and was glad Secondly Christ answers in particular to the ground of their exception and comparing himselfe with Abraham who was greatest in their account of any of the Prophets they mentioned with him and indeed was the father of the faithful he proves that he was greater then he For Abraham knowing of him the true Messiah to come of his seed did earnestly desire to see that day and did get a sight thereof by faith to his joy and contentment And by this he proves that Abrahams joy and comfort depended on him and that he lived by faith in his words and the promises concerning him according to that ver 51. And on the other hand he proves by this that they were not Abrahams true children who rejoyced not in him and in the day of the Gospel Doctrine 1. Christ will make use of wicked mens boasted of priviledges to aggreage their faults therefore doth he designe him your Father Abraham to wit according to the flesh that they might see how far they were degenerate from him in manners 2. The time of the Gospel is not only a day in respect of the dark ignorance in which the world lies without it But it is Christs day by way of excellency For albeit the Gospel and Christ were known and embraced before yet that treasure was but couched for most part under dark types and seen at a great distance and sinne and the law and the curse did bear much sway But now free-grace doth eminently reigne and shine and Christ in his own person did appear on earth in our nature to publish these glad-tydings more clearly Therefore doth he call it my day 3. Men were not saved before Christs incarnation by any thing beside Christ but as Christ and the Covenant of grace were known then so men were made participant of him and his benefits by faith for so is clear in the matter of Abraham to whom it is supposed Christ was known not only as God but as Mediatour to be incarnate otherwise he could not have desired a sight of him and it is expressely asserted that he saw his day and was glad 4. Such as indeed have heard tell of Christ their knowledge will produce earnest desires after him and such as prize Christ and salvation by him will look upon the time of the Gospel and his incarnation as a very sweet sight for Abraham hearing tell of it he rejoyced to see my day to wit of my coming in the flesh as Luke 10.24 and this rejoycing presupposeth and includes an earnest desire 5. Even the best of men stand in need of Christ and according as they grow in real goodnesse their desires after him will grow for so even Abraham that eminent Saint rejoyced to see my day 6. The spiritual desires of Gods people may be and when they are well managed are full of joy begotten partly by the estimation of what they desire seasoned with hope that they shall come speed in some measure and partly by what they do really enjoy who are sincerely desiring and pursuing their very hunger proves a blessednesse and that they do possesse in part Therefore it is said that Abraham rejoyced or skipped for joy to see my day His heart was warmed with the thoughts of it even in desiring it 7. The sincere desires of Gods people will not be frustrate nor will a sincere and cheerful puâ—sâ—er be disappointed in Gods way and measure for he rejoyced to see and he saw not with bodily eyes Luk. 10.24 but by faith Heb. 11.13 8. The Lord for wise reasons may suspend the satisfying the desires of his people all their dayes in their way and yet in effect be granting them in a way that is as good for them for albeit Abraham saw not this day with bodily eyes in its full accomplishment yet for all that he saw it The Lord indeed suspended the exhibition of Christ in the flesh till long after Abraham because it would have crossed his purpose of reserving that to the fulnesse of time to have done otherwise and Saints must stoop to quit their will when it doth not consist with Gods great purposes concerning his Chruch Yet Abraham got that which was far better then a simple bodily sight For albeit believers and the Disciples in that time had a double advantage of getting both a bodily and spiritual sight yet a spiritual sight of him either in the word of promise before he came or in the word of performance since his exhibition is far beyond a bodily sight of him which avails not without this as was seen in the most part of them who saw and heard him 9. The desires of the godly which slow from faith are well satisfied when they get more ground and encouragement yet to believe and depend and wait on for Abraham behoved to believe before he could desire and now his desires are satisfied with seeing more by faith 10. Faith will see far off and through many impediments and will draw comfort from what is not only invisible at present but not to come for a long time for at that great distance and through all these types he saw my day and was glad 11. A sight of Christ by faith though at never so great a distance and under many vails will bring true peace and joy and will satisfie a believer however he desire often much more for he saw it and was glad He was content of that though his desire was after more and it did indeed bring true joy unto him and made him with the rest of the Patriarchs confesse they were strangers and pilgrims on the earth Heb. 11.13 I need not here curiously enquire why it is said that in desiâ—ing he rejoyced or skipped for joy and in getting that sight he was only glad It may be conceived thus that joy might be more solide and make lesse noise when men have
received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
acknowledge his wisdome and love who lets out such a measure to every member as he pleaseth for of his fulnesse have all we Prophets Apostles Beleevers c. received 6. Whatever beleevers get from Christ yet he remaineth still full as the sea diminisheth not by rivers coming from it and as the Sun doth not wear nor lose light by giving light to all so Christ is still the same for fulnesse notwithstanding what he communicateth for it is of his fulnesse we all receive it is still fulnesse when all receive of it 7. Whatever any receive of Christ it comes of grace and not of merit and the free favour of God and the gracious effects thereof are the chief fruits flowing from Christs fulnesse for in both these respects it is said all we receive and or even grace 8. Whosoever do receive true grace from Christ they will be receiving grace after grace And as they do not receive grace all at once but by degrees and so should not sit up on any measure received So Christs giving of grace unto them is an argument why he will give them yet more grace for we have received grace for grace that is grace upon grace grace after grace and more grace because he hath already given grace 9. Not onely what the Elect do receive at their first conversion but even what they receive after grace given comes not of merit but from the first to the last is grace still for it is grace for grace and so still grace and grace for graces sake Rom. 12.6 Ephes 3.7 10. This grace received by us for grace or answering to grace as the Original will bear may relate to grace in Christ and coming by Christ And so it may teach further 1. Christ is not onely the store-house from whose fulnesse grace floweth to beleevers but the procuring cause thereof also grace being given to them because of his redemption and righteousnesse made theirs of free grace And because his gracious acceptance with the Father as Mediator takes in all his people in and with him Thus do we receive grace for or be cause of grace in him and flowing from him See Rom. 5.15 17. Ephes 1.6 2. As every beleever is a member of Jesus Christ his mystical body so do they in their own measure as members receive grace answering to the grace poured out on him as head being made sonnes and co-heirs answering to his dignity in their measure and getting proportionable holinesse that there may be a conformity betwixt head and members for so we do receive grace for grace or answering to grace to wit in him Ver. 17. For the Law was given by Moses but grace and truth came by Jesus Christ In the third branch of this commendation which cleareth also the former of his fulnesse to communicate grace for grace and therefore is joyned with it by the particle for John preferreth Christ not only to himself but to Moses also on whom the Jewes doated so much And that both in respect of the Doctrine and benefits brought by either of them to the world Moses being the Minister of the Law which reveales wrath and pointeth out Christ in dark types and sanctification under Ceremonial washings And Christ bringing grace and truth with him to releeve such as groaned under these Legal administrations And in respect of their persons and way of conveighing these benefits Moses being but an instrument and Messenger carrying that doctrine which he delivered and Christ being the Author and procurer of these benefits which he revealed to the world Doctrine 1. The faithful servants of Christ will not onely be afraid to meddle with his glory themselves but will cry down all glory that is given to any other to Christs prejudice and will study to exalt him above the most excellent of men considered in their best things Therefore John preferreth Christ unto Moses as well as to himself and that in these things wherein Moses was most eminent as his going up to the Mount to God and his receiving of the Law from him 2. Albeit the doctrine of free grace was revealed in Moses time and by him and renewing grace and grace as a remedy against the rigour of the Law was then known Yet it was but very obscurely revealed and sparingly let forth in comparison of the times of the Gospel And in his Ministry the paedagogy of the Law was much insisted on pressing the Moral Law of duties under the pain of the curse and holding out Christ under dark shadows In this respect it is said the Law was given by Moses in opposition to grace and truth brought by Jesus Christ 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel is a very hard and unsupportable yoke for in that respect the Moral Law requireth compleat and personal obedience under the pain of Gods curse and yet giveth no strength to performe any thing it beareth in our duty upon us with rigour and terrour discovereth our misery without shewing a remedy bringeth on a spirit of bondage without any hope of release irritates and provokes nature to sin yet more c. And the Ceremonial Law contained but a shadow of good things to come was a veile cast over Moses face and was a toilsome yoke for these causes the Law by Moses is postponed to what Christ bringeth 4. In Christ there is an case and relief to beleevers against all the burdensomnesse of the Law And particularly by the Gospel he hath published the free grace and favour of God accepting the self-condemned sinner in him and freely justifying the ungodly through his imputed righteousnesse conferring grace freely to sanctifie and cure the perversnesse of mens nature and so fitting them for glory He hath also taken off the veile of Moses face being himself the substance of all the shadows And having given the performance of all the promises for grace and truth came by Jesus Christ 5. Albeit Christ hath abolished the Ceremonial Law and hath abolished the Moral Law to beleevers in its condemning cursing and irritating power Yet none get good of grace through Christ but such as are sent by the Law as self-condemned to him for a remedy and such as continue under the Law as a rule of life being enabled to the obedience thereof by Christ for not onely doth Christ bring truth of sanctification answering to all their legal purifications under the Law but grace also which presupposeth a work of the Law discovering sin and wrath and grace enabling such as come to him to endeavour obedience thereunto And thus Christ established the Law not onely by fulfilling the same in his own person as our surety but by making his members also to walk in some measure according to it which the Law of it self could not do 6. Christ is above Moses not onely in respect of the benefits or doctrine he publisheth but inrespect of his efficiency about these benefits he is above him and all
pledge and bud and hereafter in full enjoyment 10. The felicity purchased by Christ to beleevers is such as onely deserveth the name of life all other life being but as death in comparison of it and it will be eternally and without end such Therefore it is called everlasting life Verse 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved To confirme the certainty of beleevers salvation Christ insisteth yet upon the end of Gods sending him in the flesh which was not to condemne the world but for the salvation of the world through him If we understand this of Gods intention in sending Christ into the world then the world in the two last sentences must be understood onely of the Elect of Jew and Gentiles as ver 16. and 1 John 4.14 for whose salvation and deliverance from condemnation Christ came into the world But if we look to the nature of the work which Christ was sent to do it may be taken more largely for men in the world indefinitely For not onely Christ in his first coming came not to judge and sentence any but to hold out the way of life as a meek Saviour and Mediator as Luke 9.55 56. John 12.47 but nothing he did then was to procure condemnation to any but on the contrary to make offer of salvation to lost man though accidentally by reason of mans corruption and not making use of him his coming did heighten mens condemnation as ver 18 19. Doctrine 1. It is a lesson we are negligent in taking up yet a lesson wherein Christ would have us well versed and rooted to know the sure and happy condition of these who beleeve in him that we may be stirred up to studie to partake thereof therefore doth he so much inculcate the certain advantage to be had thereby 2. In the matter of mans Redemption the Son of God was pleased to demit himself in our nature to be the Fathers Servant and Ambassadour that we may be assured of the Fathers being well pleased with what he doth for so much are we taught in that God sent his Son See Matth. 3.17 3. It pleased the Son of God at the Fathers appointment to cast a veile upon his glory by appearing on earth in our nature and to converse among men and endure all their contradiction and enmity that he might finish the work given him to do so he was sent into the world which is to be understood here of the habitable world and of men in it and savouring of it and this commendeth his love that at his Fathers appointment he came willingly among such 4. It is as certain that believers shall be saved as it is certain God cannot be frustrate of his end in sending his Son into the world therefore it is subjoyned as a reason of that v. 16. Believers shall not perish c. for God sent not his Son into the world to condemn the world c. yea his not sending his Son to condemn as he might have done is a clear evidence of his willingnesse to save believers 5. Such as are Christs own of Jew and Gentile through the habiâ—able world who flie to him by saith whatever they be or whatever they meet with yet may be sure of salvation and not to be condemned having a Saviour sent to them to free them from wrath and work out their salvation by his merit and efficacie and in this they may glory over all difficulties and say God sent not his Son to condemn the world c. 6. Albeit Christ may be eventually for the falling of many and his coming will afford sad matter of ditâ—ay against them yet all the blame of this lieth upon themselves who stumble at the rock they should build themselves upon who reject their own mercie by offer and by opposition thereunto do harden and blinde themselves so much also do these word teach being understood of the nature of his work and carriage as is above explained Verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not believed in the Name of the only begotten Sonne of God Christ goeth on to clear and illustrate the certainty of the salvation of believers in him by shewing on the contrary the condemnation on unbelievers whom he declareth to be under a double condemnation one by the Law and another by the Gospel every unbeliever is condemned already by the sentence of the Law which they lie still under and have it confirmed by the Gospel since they do not by faith lay hold on the offered and only remedy for their liberation Whence learn 1. Albeit Christ came into the world to save his own yet he actually saveth none but such as he giveth faith unto wherby they renounce themselves and close first with him and then with all the Promises in him this is the method wherin he deals with all his elect for it is he that believeth on him that is not condemned 2. However believers in Christ deserve condemnation of themselves as having many things condemnable in them and however the Law may accuse and trouble them yet they are freed from actual condemnation for â—e that believeth on him is not condemned 3. Believers are not only freed from condemnation in the life to come but immediately upon the exercise of faith a sentence absolvitory is past which standeth firme till the last day wherein it shall be solemnly declared for he that believeth is not condemned in the present time 4. Albeit such as flee to Christ and expect not to be condemned ought to studie holinesse without which no man will see God yet the condition required for reversing the sentence and absolving the self-condemned sinner is only faith put in exercise as laying hold on Christs righteousnesse which alone can answer the Law and endureth constantly whereas our holinesse is imperfect and variable like the Moon therefore it is he that believeth on him or hath faith in exercise not in the habit only that is not condemned 5. Every unbeliever such as all by nature are hath the sentence of condemnation already past against him by the Law under which he lieth having only the thread of his life betwixt him and full execution of it therefore it is said he that beleeveth not is condemned already The sentence of the Law standeth since he hath not come to Christ to get it repealed See Rom. 2.9 Gal. â— 10 6. Albeit the sentence of the Law be sufficient to condemn mankinde and will condemn all them who have not heard of Christ yet under the Gospel unbelief and not receiving of Christ is the great condemning sin for as no sin will condemn the man who fleeth to Christ the remedy so when the remedy is not embraced the sentence of the Law is ratified in the Gospel and Court of mercy for he that believeth not is condemned because
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
some Joh. 12.42 But further it teacheth That truth must be preached as men have a calling where there are many disadvantages and strange humours of people to encounter And That faithful Ministers must not alwayes expect such auditories as they would desire for tractablenesse and subjection for Christ the Prince of Teachers taught in the Synagogue and in the Temple 7 Ministers of the Gospel in their preaching thereof ought to renounce the hidden things of dishonesty Either in conveighing lawful duties in a clandestine base way which is apt to render them suspected Or by their so ordering their way as they may decline contempt or hatred or may compasse some base by-ends for so much doth Christs example teach who in secret said nothing as is before explained See 2 Cor. 4.2 1 Thes 5 2â— 2 Tim. 3.6 From v 21. Learn 1. A mans publike carriage especially if he be one whose carriage is for most part not our and known being examined and found right it is full of hazard and evidenceth great want of Charity to suspect his integrity or his carriage in other things unlesse there be good ground for it Therefore Christ carrying himselfe openly in his doctrine he counts it very informal to judge him as a heretick or seditious person unlesse it could be instructed by his hearers And herein men saile exceedingly by their envy and secret whisperings of which see Prov. 27.4 2 Cor. 12.20 2. A man being by the law of nature obliged to selfe-defence and against selfe-murther ought therefore not to accuse himselfe before a Judge Therefore Christ declineth so to do why askest thou me 3. Whatever liberty men have to decline such witnesses as do professe their malicious and partial disposition and that they will not make conscience of lying so they may condemne the innocent Yet the carriage of Christs followers should be such as they need not decline any witnesses who will declare the truth Therefore Christ appeals indifferently to his hearers be who they will if they would tell what he said Ask them which heard me what I have said unto them 4. It is the duty of hearers to be able to give an account of what they hear as they are called to it for Christ supposeth this of them Behold they know what I said though few of many hearers attain to so much Ver. 22. And when he had thus spoken one of the officers which stood by strook Jesus with the palme of his hand saying answerest thou the high Priest so 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me In these verses is recorded Christs conflict with one of the high Priests officers who smites Christ ignominiously and challengeth him for speaking in such a manner to the high Priest v. 22. The reason whereof is not to be taken from this that Christ appealing to his hearers v. 21. of which sort these officers also had been chap. 7.32 46. he by this practice will clear himselfe of any respect to his doctrine But the cause of it was his respect to the high Priest his Master And he thus dealeth with Christ because he answered not reverently as he conceived and because he carried himselfe so confidently Christ in his answer v. 23. doth taxe this way of procedure urging that if he had spoken wrong the Court was now sitting legally to examine him and he might orderly accuse and bear witnesse and not abuse him and if he had spoken right it was a great injury so to use him especially before a Judicatory From v. 22. Learn 1. Corrupt Masters have ordinarily corrupt servants and as sometime servants may corrupt their Masters so it is as frequent that servants are corrupted by their Masters Prov. 29.12 for here the officers are such as their Master was 2. Mens greatnesse though accompanied with no goodnesse doth ordinarily so dazzle the eyes of others that they think it intolerable any should not doat on them as themselves do were their courses never so evil for that he was the high Priest is enough to make this officer take it ill that Christ did not as he thought give more reverence to him and that although he was unworthy and nothing like that office and was even now persecuting Christ 3. Great ones and their adherents do think their authority contemned if they be not absolutely humoured and get all their will though to the prejudice and quitting of truth for albeit Christ in his answer do only taxe their illegal proceeding and adhereth to truth and the defence thereof in a legal way Yet this officer cannot endure he should thus stand to his point and not yield to the high Priest And therefore with a buffet enquireth answerest thou the high Priest so 4. Christ did endure buffeting and contemptible usage even from enferiour servants giving his check to the nippers to testifie that shame and reproachful usage was our due yea even to be buffeted with Satans Messengers and that such as flee to him have the curse of such a lot removed and it sanctified unto them for to teach and purchase this was our surety stricken with the palm of this officers hand From v. 23. Learn 1. However men may think to drive Christ and his followers from truth and duty by buffeting yet that will not prevail so long as they cannot be convinced that God is against them which would prevail with a conscience that otherwise will not be beaten from truth Therefore Christ being thus abused insists mainly on this if he had spoken evil or well as the thing to be discussed before he could alter his way 2. Albeit Christ require that his people resist not evil yet his meaning is only to binde up their hands from private revenge and not to shut their mouthes from complaining to Authority for here his own practice expounds that precept Matth. 5.39 in that though he will not avenge himself yet he complains of the injurie before their Judicatory and warrants the man not to strike him illegally but to bear witnesse of the evil 3. There is no cause that cometh before men but for the most part it is like to have fairer justice then Christs cause all men being unreasonable and absurd here who have not faith 2 Thess 3.2 for so much doth Christs arguing import where by an argument pinching on all hands he intimates he got foule play whether he had spoken evil or well 4. Christ in his own person hath underlien unreasonable usage that he might expiate our desert hereof and our absurd walking contrary to God and might sanctifie such a lot to his followers and assure them that he having drunk this cup for them will see them righted and get faire play one way or other for so much may we gather for our use from this usage whereof he complains Verse 24. Now Annas had sent him bound unto Caiaphas the High Priest Before that John proceed to the last branch of