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
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
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
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
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
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
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
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
histories record he went to Asia the lesser where he did propagate the Kingdome of Christ not onely by preaching unto them but by writing at the direction of the Holy Ghost to the edification of the whole Church as appeareth by his Epistles the Revelation and this Gospel whereof he declareth he was the Penman John 21.20 24. His scope in this Narration of the History of Christ is to prove that Christ-man is also the very Son of God and to clear up the way of salvation through faith in his Name as he declareth Chap. 20. 31. And more particularly the time and occasion of his writing of it as is recorded in Ecclesiastical history was That during the time of his exile in Pathmos where he wrote the Revelation the Churches in Asia were infested with many seducers publishing their pernicious errors as may be gathered also from his Epistles to the seven Churches there Rev. 2. and 3. and namely with Ebion and Cerinthus who denied the divinity of Christ Therefore after his return and so long after all the rest of the Apostles were dead he is set on work by Christ to write this Gospel and adde this witnesse to the other three to make up a most perfect narration for the use of the Church in all ages Wherin he doth in a very sublime way describe and assert the person natures and offices of Jesus Christ against all the errors of that time or which might afterward trouble the Church and as the beloved Disciple that had lien in his Masters bosome he soareth very high in speaking of the great mystery of godlinesse In his narration he doth not insist to repeat what had been sufficiently recorded by the other Evangelists but pitcheth chiefly upon some noted and special actions of Christ adding thereto divers of his excellent Sermons upon the chief points of Christian Religion together with his solemn Prayer before his passion which in the Lords holy and wise providence had been reserved for such a time and such a Penman and wherein the deepest mysteries of saith and the rich treasures of the godlies comfort are clearly and satisfactorily pointed out The parts of this History are 1. A descrition of Christ to ver 37. of Chap. 1. 2. A narration of the execution of his offices in his doctrine and actions during the time of his life and ministry to Chap. 18. 3. The history of his death and sufferings Chap 18. and 19. 4. The history of his resurrection with some passages confirming the same Chap. 20. 21. CHAP. I. IN this Chapter first John describeth Christ the subject of the Gospel pointing out his divinity and his manifestation of himself to the world before and by his incarnation to v. 15. Next he confirmeth this doctrine from sundry testimonies of John the Baptist concerning Christ to v 37. Lastly He relateth the calling of five disciples to the end of the Chapter Verse 1. IN the beginning was the Word and the Word was with God and the Word was God In the first part of the Chapter John asserteth the divinity of christ v. 1 2. and confirmeth his assertion and proveth his subsistence and manifestation of himself to the world before his incarnation v. 3 4 5. Then to make way for the doctrine of his manifestation in the flesh he begins with the sending of John the Baptist his forerunner v. 6.7 By occasion of whom he describeth yet more of Christ his excellency and dignity in his manifestations and offices to v. 14. And in the last place he describeth his incarnation and proveth that he became God and man in one person ver 14. In this verse the Godhead of Christ is asserted and confirmed from his eternity from his coexistence and society with the Father and by expreâ—s assertion declaring him to be true God one in essence with the Father and the holy Ghost Doctr. 1. Christ is called the Word both here and ver 14. and 1 John 1.1 and 5.7 Rev. 19.13 and elsewhere not only because he is the chief subject of the written Word or Scripture being the promise made and often repeated in the Old Testament He in whom all the promises are Yea and Amen the substance and truth of all the Law-types and shadowes the end of the Law and kernel of the Gospel But further because as a word is a mean of revealing a mans mind to others so Christ hath revealed the Father in his own person being the brightnsse of his glory and the expresse image of his person Heb. 1.3 so that God is to be taken up and is savingly known onely as he hath revealed himself in Christ And in his office as he is the wisdome of the Father Prov. 8.12 22 23. and knoweth all the Fathers secrets so he is the Word of the Father as declaring him his minde and will to the Church in all ages Matth. 11.27 John 1 18. 2. As Christ in his person natures and offices is the great Theame of the Gospel and ought to be the matter of our studie so particularly it is needful that beleevers do know and take him up as God Not onely that they may avoid errours concerning his person but That they may see how little need he had of the son of men whom yet he came to seek and save for their own good not to receive from them but to give unto them That their faith may be led through the vaile of his flesh to this rock of his God head where it will get sure sooting in his essence and attributes against all assaults That the ignominy of his Crosse may not obscure his glory but they may have high and honourable thoughts of their humbled Lord in his lowest estate That they may see the infinite worth that is in his sufferings to satisfie justice and to expiate sin considering the dignity of his person And That this may teach them rightly to receive his doctrine and not to be ashamed of his truth and the profession of his Name or to suffer for him who is so excellent a Lord for these among other reasons doth John begin this Gospel with so sublime a description of the Godhead of Christ 3 The Godhead of Christ doth appear in his being eternal and that he had his proper and perfect subsistence not onely before his incarnation but before the first point of time wherein God began to create all things for In the beginning was the Word He doth not say as Moses Gen. 1.1 whom he imitates in this beginning of his Gospel In the beginning God created the Word but in the beginning when all things created got a begining the Word was and did actually subsist He thus describeth his eternity that he was in the begining because there is nothing before the first period of times beginning but eternity and because our shallow conceptions can follow eternity no farther but onely over the border of time 4. Christ as God is a person distinct from the Father yet undivided
becoming man and her kinsman that he may do the duty of a kinsman and Redeemer to her Therefore doth John point him out under the name of a man after me cometh a man c. 5. Faithful preaching and commending of Christ is a meane making way for a more full sight of him both to the Preachers and faithful receivers of what is taught for John at last gets him now present to point out whom he had so often commended unseen This is he of whom I said c. And all faith full Preachers and receivers of their testimony may expect the day when they shall see him whom they commended and beleeved in face to face Ver. 31. And I know him not but that he should be made manifest unto Israel therefore am I come baptizing with water Lest any should question how John knew this person to be the Messiah whom he had preached He declareth how he came to know him and got ground for this testimony And first he declareth that when he entred upon his calling he knew not Christ by face or at least that he had not any converse with him to know him to be the Messiah Onely he knew by revelation his offices and that he was in the world shortly to be manifested And therefore he was sent by the immediate call of God to preach his approach and being at hand and by his Doctrine and Baptisme to hold out the benefits to be had by him having assurance also that in the time of his Ministry he should have occasion to point out his person to Israel as being his forerunner Doctrine 1. It is an unjust calumnie and prejudice against the Ministers of the Gospel that what they say of Christ is done but for by-respects And particularly there was no cause to suspect these extraordinary messengers sent to point out Christ now come into the world of any collusion with him or double-dealing Therefore God so ordered it that to prevent this John though a kinsman of Christs according to the flesh should not know him either not seeing him by face or having no converse with him 2. A bodily sight of Christ or acquaintance with him outwardly is not simply needful for enabling a Minister to point him out savingly to the world Albeit all the Apostles behoved to have been such as had seen and had conversed with him in the flesh Acts 1.21 22. And therefore Paul was ravished to the third heaven to supply the want of seeing him in the flesh 2 Cor. 12.2 1 Cor. 15.8 Yet even in the dayes of his flesh called men were able to preach him upon spiritual acquaintance by faith though they had not seene nor known him in the flesh for John was sent to manifest him to Israel when yet he knew him not 3. Men called of God to the work of the Ministry must not stand back because of the conscience of much inability but ought to hazard on the call expecting that their furniture shall grow upon their hands as they need it for John is sent not onely to preach Christ but to point him out when yet he knew him not but had a promise that he should know him as afterward he did 4. The chief end of the Ministry of the Word and Sacraments is to point out and to make an unknown Christ known to the world and the Church for that he should be made manifest to Israel therefore am I come baptizing with water John had indeed a peculiar end in his Ministry to preach that the Kingdome of God was at hand that Christ was come in the flesh and to point him out in person But the general end of the Ministry in which he also joyned is to point him out to faith in his merit vertue and efficacie 5. Baptisme with water is an Ordinance of God wherein Chrst is also held forth as the pardoner and puâ—ger of his people the washer and renewer of their person and nature and this was the end of Johns Baptisme also for saith he I am come to baptize with water that he should be made manifest 6. The Lord who is Sovereign Lord of the world and may reveale Christ to whom he will was pleased to make Israel his peculiar people and to give unto them the first offer of Christ and of all the priviledges of the Gospel that he might keep his promise made to their fathers Rom. 15.8 and that he might leave a pledge of his fidelity that no affection to the rest of his sheep could make him break what he had said for John was sent that he might be made manifest to Israel Ver. 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33. And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost 34. And I saw and bare record that this is the Sonne of God John declareth further that he got a signe from God whereby he might know the true Messiah and the Baptizer with the Holy Ghost which being accomplished on Christ at his Baptisme Matth. 3.16 did confirme John and encourage him to proclaime Christ to be the Sonne of God Whereas John saith ver 33. that he knew not Christ it is not to be understood as if he knew him not at all before the accomplishment of that signe for it is clear from Matth. 3.13 14 he knew him when he came to be baptized But the meaning is that when John entred to his Ministry and got the promise of this signe he knew not Christ by face though afterward about the time of his Baptisme he knew him first by revelation and was yet more confirmed by the accomplishment of the promised signe Doctrine 1. The glorious evidences of Christs excellencie and Godhead when he came into the world are not cunningly devised fables but most certaine and infallible truths for John bare record saying I saw c. He giveth a solemne testimony of it 2. Christ in his solmne entry to his offices was sealed from heaven and stated in them that so the Church may learn to embrace him with all respect Therefore doth the Spirit descend upon him in this visible glorious way and the Father beare witnesse to him as it is Matth. 3. all the persons of the Trinity manifesting themselves on Jordans bank 3. Christ is endowed with the Spirit from on high for executing of his offices and it is made manifest that the Spirit is to be found on him and sought from him for I saw the Spirit descending from heaven upon him where the Spirit who filleth heaven and earth is said to descend in respect of that visible manifestation and signe of his presence 4. The Spirits descending like a dove a meek harmlesse and affectionate creature pointed out what Christ is in his own nature to them that
not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as
even in the Old Testament much more now both in Old and New for saith he in them ye think ye have eternal life which was a true thought as to the Scriptures pointing out of the way though they might be deluded in their application as to themselves or thinking to be saved by the having or reading of it See 2 Tim. 3.16 17. 3. Albeit the Scriptures be plaine and clear in all things necessary to salvation and the entrance thereof give light Psal 119.130 Yet they are a depth not soone comprehended or by superficial search but are a treasure in a Mine to be found out by digging and painful pondering of every word and sentence none whereof are expressed in vaine or at randome but all divine by considering of the scope and dependance and comparing Scripture with Scripture and humble and single dependance upon God for he recommends the Scriptures to be searched 4. This treasure will be found out by the painful searcher and it is the common duty of all the visible Church to read and search into the Scriptures that they may finde it Therefore doth he enjoyne this search as a thing possible and enjoyneth it to the Jewes in common who were his hearers at this time see Acts 17.11 5. As men yea and a visible Church may be very corrupt and yet pretend to estimation of the Scriptures and allow people the use thereof And may be opposing Christ and yet dreame of salvation by the Scriptures for both these are true of the Jewes here So men who professe hope of salvation that way ought to prove the reality of it by their being much in the study of the Scriptureâ— that they be not deluded in their hope and may feed on it and finde the comfort of what they solidly gather from it for Christ makes use of their granted principle to presse this search Search the Scriptures for in them ye think to have eternal life 6. The scope of the Scriptures and particularly of the old Testament is to point out and beare witnesse of Jesus Christ of his person natures and offices of his birth life death sufferings and the glory that should follow and of the benefits that come through him And it should be our aime in searching of the Scriptures to finde out Christ in them and what they witnesse of him without which our study is to little purpose Search the Scriptures saith he and they are they which testifie of me See Acts 3.22 23 24. Verse 40. And ye will not come to me that ye may have life Unto these testimonies Christ subjoyneth very sad chalenges and reproofs of this people And first he challengeth them for their wilful unbelief And that albeit John his works the Father and the Scriptures which they pretended to esteeme of did prove what he was and point him out as the Author of that life which they professed to seek verse 39. Yet such was their obstinacie as they would not come to him nor beleeve in him Whence learn 1. That which God offers in Christ to lost sinners is that which onely deserveth the name of life in grace here and glory hereafter as being the true remedy of our spiritual death and without which our life on earth is scarce worthy the name Therefore it is called life 2. Men may be so farre deluded as to conceit they will get life when yet they neglect the meanes of life for these Jewes thought to have eternal life verse 39. and yet they take not the right way to it 3. The life of lost sinners is onely to be found in Christ who is the purchaser storehouse keeper and dispenser thereof the Mediatour of the Covenant and the mid-man betwixt God and sinners for so is here held out they must come to me saith he eate they live 4. The way how sinners come to partake of this life is by their coming to Christ by faith And whoever they are that have a pressing need of Christ and whatever discouragements they finde cannot bide away from him and who whatever distance they are at yet are moving toward him though with a slow progresse and are still seeking more enjoyment whatever they have These are true beleevers and will not misse of life but their soul shall be kept in life till they come to live with him for ever for the condition required is to come to Christ which is in effect to beleeve as is expounded chap. 6.33 and upon this it is imported that they shall have life 5. Albeit life be to be found onely in Christ yet few make use of him for that end but most part being ignorant of themselves and of him conceiting of their own welbeing or to get life some other way being taken up with earthly things given up to judicial obduration or not pleasing the tearmes of getting life by renouncing their own righteousnesse and pleasures Most part I say being thus prejudged do neglect this offered salvation for so is chalenged yee will not come to me 6. The great obstruction of faith and aggravation of unbelief is mens wilfulnesse in not coming to Christ Some will not come and beleeve in him out of their malice and obstinacie as many of these Jewes would not come to him though he proved never so clearly what he was Others are plagued with brutish sensuality And they who think they would come but apprehend reasons why they dare not will finde that will not is the great impediment and that they do not beleeve because they are not willing to be stript of themselves as faith in Christ requireth they should be Rom. 10.3 Otherwise there is no impediment lieth in the comers way but love removeth it he will welcome them who have refused many invitations have wandred farre fallen into grosse sinnes played the harlot with many lovers c. provided they will come to him to seek grace to repent for and amend them Yea the dead may come to him to get life if they resolve not that they will not and they who have some weake desire may come to him to get willingnesse Therefore the chalenge is ye will not come which in many of them was obstinacie upon grounds of malice and brutish stupidity and most part of unbeleevers are guilty of it in some degree upon other grounds See Psalme 81.11 Revel 22.17 7. Christ will chalenge mens not embracing his offer and invitation to come and get life especially when there is much of will in it The contempt of his offer is a great indignity and will condemne men his peoples unbelief is a sin to be avoided at his command under paine of his displeasure his love will make a quarrel of it that we should be straitned in our own bowels when there are bowels of affection in him to be let forth and he is really offended at that pride though masked with a shew of humility which makes that the self-condemned sinner will not embrace him upon Gospel termes for it is a
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
contrary to the very scope of the place and to other Scriptuâ—es Joh 14.1 8. Albeit it pleased the Father to send Christ as his Ambassadour into the world and he came in obedience to that call Yet this diminisheth not the glory of the sender nor of the person sent for both Christ and he that sent him is true God the object of saving saith Ver. 45. And he that seeth me seeth him that sent me In this verse we have a confirmation of the second argument that beleevers in Christ beleeve on the Father also shewing that Christ being one not in person but in essence with the Father none can see him spiritually and by faith but they must see the Father also not only with him but in him and one with him as being the brightnesse of his glory and expresse image of his person Heb. 1.3 Col. 1.15 Whence learn 1. True faith is accompanied with knowledge and faith must contemplate Christ to feed on his fulness and six its eye on him for help and relief as of old they did on the bâ—azen serpent for he that beleeveth on me ver 44. is expounded to be he that seeth me 2. Such as get an eye of faith to see Christ will see him true God and one with the Father for be that seeth me seeth him that sent me Unto a beleever and a discerning eye the glory of his divinity will thine through his greatest abasement as Matth. 16.16 and 27.54 3. The Father is not to be seen but in the Son nor can beleevers know what he is but by seeing what the Son is and what they see the Son to be that the Father is in him for he that seeth me seeth him that sent me Ver. 46. I am come a light into the world that whosoever beleeveth on me should not abide in darknesse The third argument pleading against these evils is taken from the fruit and utility following on faith in him to wit That he coming to be the light of the world beleevers in him will partake thereof and not abide in darkness of which we have had occasion to speak before Whence learn 1. The world without Christ is lying under the power of darknesse both of ignorance and wickednesse and all miseries following thereupon for the world needs light 2. Christ is the discoverer of mens misery and of the remedy thereof is the true cordial comfort of sinners against all their miseries for saith he I am come a light into the world 3. As Christ is the true light of the world so it pleased him to be at pains to manifest himselfe unto the world to make men partakers of the fruits and benefits thereof for I am come a light into the world that whosoever beleeveth on me should not abide in darkness 4. The way to partake of the benefits that are in Christ is to embrace his person by saith and so to draw out that fulnesse of consolation that is in him for the promise is made to whosoever beleeveth oâ— him 5. Beleevers in Christ as they ought to shine as lights being illuminate by him who is the light of the world Phil. 2.15 and as children of light Eph. 5 8. So they shall by faith be translated out of the Kingdome of darknesse as to the state of their person Col. 1.13 and shall dayly partake of that light of direction refreshment and consolation that is in him for whosoever beleeveth on me shall not abide in darknesse And if men would in the first place cherish faith their light and consolation would grow more Verse 47. And if any man heare my words and beleeve not I judge him not For I came not to judge the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The fourth argument is taken from the sad judgement abiding all unbeleevers and rejecters of him and his doctrine For which end he appealeth them to the judgement of the last day Declaring that however in his first coming his eâ— and was not to judge but to offer salvation and mercy to the world Yet they should be judged in the last day And though there were no other witnesse yet his Word preached should be a sufficient testimony against them at that time For further clearing of what is said of the end of Christs coming compare Chap. 3.17 Only it is to be marked that this argument strikes mainly against the wicked unbeleevers and not the other sort save in so far as by continuing in not confessing of him when he inculcates that duty upon them they prove themselves never to have been sound beleevers From verse 47. Learn 1. Not only rich promises and gracious offers but even sharp threatnings are a mean appointed of God to stir up men to embrace the Gospel Therefore is the argument subjoyned to the rest here 2. Albeit the Gospel be glad tydings of joy and contain cordials and remedies against all the curses and threatningâ— of the Law Yet it contains also threatnings against despisers as terrible as any threatning of the Law as here we see 3. Whatever be the judgements to come on these who hear not the Gospel yet their danger is by far greatest who hear and obey not for this threatning is against them who hear Christs words See Chap. 15.22 4. Not only are they guilty of sin and liable to judgement who having the opportunity yet will not hear or who hearing do persecute But even they also who hearing will not beleeve nor give credite to what hath been said and close with it accordingly for the threatning goeth out against them who hear and beleeve not 5. Such is Christs mercy and long suffering that when men do not beleeve on him yet he will essay them with mercy and leave them roâ—me for repentance and faith for saith he I judge him not to wit as yet and I came to save the world Albeit the unbeleeveâ— be already condemned by the sentence of the Law Joh. 3.18 and doth carry his dittay in his bosome with him yet the full sentence and execution is not past at first but he is yet waited on 6. Albeit Christ be alwayes Judge of the world yet in his first coming he laid aside the person of a Judge and took on the office of a Mediatour and Saviour to offer and purchase mercy for I judge him not for I came not to judge the world but to save the world 7. In Christs â—â—st coming his proper errand was and the nature oâ— his work tended to save sinners So that if it be an occasion of condemnation to any they have themselves and their own corruptions to blame in that they stumble at and do abuse their own mercy for it is held out here as Christs proper errand not to judge the world but to save the world From verse 48. Learn 1 Christ and his
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
which was given him by the Father to do namely in so far as concerns the application of his merit for the actual salvation of the Elect Yet the work of Reconciliation as the distinction is Rom. 5.10 or of purchasing Redemption was given him to be done on earth and he finished it there And albeit he had not as yet when he prayed this finished all that was given him yet he might well say this because he had finished all that was hitherto requisite to be done and had in his will and resolution gone through all that was yet before him and was shortly to performe all things till he might say It is finished chap. 19.30 In reference to which he makes this profession Doct. 1. None are sent into the world to be idle but have a task and service laid upon them of their general calling and particular station for Jesus Christ himselfe had work on earth 2. We cannot acceptably serve our generation nor will God accept any work we do unlesse his glory be our chief aime in it for I have glorified thee saith he in this work 3. To glorifie God is so much the more remarkable as it is not suspended till we come to heaven where we may do it without interruption but is set about on earth where so few minde that work and where there are so many difficulties and tentations to divert us for it contributes to commend his service that I have glorified thee on earth saith he 4. Christ by his preaching miracles sufferings and obedience to the death and his whole conversation and frequent ascribing of the great things he did to his Father did glorifie him and demonstrate his power truth wisdome justice mercy and other attributes for saith he I have glorified thee on earth Which may encourage beleevers that their surety hath served God so acceptably 5. Such as have been sincerely aiming at Gods glory will still be endeavouring to glorifie him more and more for he who had glorified him on earth propounds it v. 1. as his aime still thaâ— thy Son may glorifie thee 6. As God is glorified by mens work and actings and not by bare professions only So God is the imposer of mens tasks upon them and he will be glorified by no works of men but what are by himselfe assigned to them in their stations for I have glorified thee in the work which thou gavest me to do 7. Men must not only begin but perfect also their work unto the end before they receive a full reward for so much doth his example teach I have finished the work 8. Christ did nothing on earth in working out our Redemption but what was the will of the Father and by him committed unto him for his work was the work which he gave him to do See Joh. 6.39 So that Christ working it and it being the will of the Father it must be acceptable 9. There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it So that the debt is payed justice satisfied and sin Satan and death spoiled so that nothing remains now but the application of his purchase and communication of that to his people which they already have in him their Head for the doing whereof he is now exalted and glorified for I have finished the work which thou gavest me 10. Such as expect a comfortable issue of their life and desire to make a comfortable Testament ought to make it their chief care to glorifie God in going incessantly about his service in their station till they finish their course for herein Christ hath left us a pattern who being to seek to be glorified with the Father after his death v. 5. hath here this sweet testimony I have glorified thee on earth I have finished the work c. See 2 Tim. 4.7 8. Isa 38 1 2 3. Verse 5. And now O Father glorifie thou me with thine own selfe with the glory which I had with thee before the world was In this verse Christ repeats and explains his petition by way of conclusion following upon the former argument Wherein he restricts the former general petition to be glorified v. 1 to the enjoyment of that glory he had before the world was as presupposing his being glorified in being born through in his sufferings and including by way of consequence the manifestation of his glory in his spiritual Kingdome in the world The summe of the petition is that since he had finished his work on earth therefore the Father would advance him to the possession of that glory he enjoyed from all eternity For clearing whereof we are to consider that as Christ was from all eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is That Christ having according to the paction past betwixt the Father and him obscured the glory of his Godhead for a time under the vail of the forme of a servant and our sinlesse infirmities Phil. 2. 5 6 7 8. doth now expect according to the tenour of the same paction after he hath done his work to be exalted and openly declared to be the Sâ—n of God Rom. 1.4 the vail of his estate of humiliation though not of our nature being taken away It is further to be considered That however this eternal glory be proper to him as God yet he prayes to be glorified in his whole person glorifie me because not only was his humane nature to be exalted to what glory finite natuâ—e is capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Doct. 1. It is the property and prerogative of the true God to be glorious and excellent and consequently to be delighted in as such and reverenced for this is the evidence of his Godhead that he hath glory proper to him 2. The glory of God is not borrowed from the creatures but is essential immutable and eternal before any creature was for it is a glory before the world was 3. Jesus Christ is true God and was infinitely glorious from all eternity for he who now appears in the forme of a servant had glory before the world was 4. As all solid glory is only in heaven with God so Christs divine glory is with the Father communicating with him in the divine essence and glory Therefore is this glory expected with thy own selfe and the glory which I had with thee Whereby is not only to be understood that he is to be glorified in heaven with the Father and exalted these in his person as God-man before he spread his glory as Mediator in the world But that in his glory as God he
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
King desires a clear confession thereof and Christ giveth him that good confession mentioned 1 Tim 6.13 Adding 1. That he came into the world to bear witnesse unto the truth where without distinguishing curiously betwixt his being born as being spoken in relation to his person or humane nature subsisting in it and his coming into the world in relation to his office seeing both may be looked on as one and the same we may look upon this either generally that his office at this time was in part to preach truth and avow it and to prove himselfe a King by making it successeful and to confirme it by his suffering Oâ— more particularly that he came into the world to beat witnesse to this truth that he was a King and so to publish that decree Psal 2.6 7. and avow it to the death 2. He addeth that every one that is of the truth heareth his voyce whereby he prevents an objection that might be moved against the truth of his doctrine and witnesse as being so ill entertained and cleareth that however few do receive it either his doctrine in general or this in particular that he is a King Yet this doth not make void the truth thereof seeing all who are of the truth or borne of God and begotten by the Word of truth and who love the truth and do not delight in lyes will hear him and embrace his doctrine and testimony Doct. 1. Sufferers may expect they will have to do with politick and quick sighted men who will sift all their discourses and draw out their minde concerning these things wherein they think they may have most advantage of them for so doth Pilate upon Christs former discourse urge him to speak it out Art thou a King then Yet not so much as appears from the sequel in that he troubled him not for it because of any fear he had of his Kingdome as to try if he would adhere to such a ridiculous-like profession which in his judgement might expose him to mockery and contempt 2. Truth ought to be stoutly maintained and avowed when we are called to it how absurd so ever it seem to be in it selfe and how unpleasant so ever it seem to be unto men for so doth Christ here answer Thou sayest that I am a King or it is so as thou sayest and thou tightly gatherest it from my words A stout confession as to the matter of it and yet modest as to the manner in that he doth it not vauntingly but simply thou sayest it and after cleareth that he did it out of conscience and duty to shew that courage and modesty must go together in owning of truth 3. Christ is indeed King of his Church And where he gathereth his Church there he sets up his Kingdome wherein his laws are to be obeyed and acknowledged by his subjects and which he will protect and defend in despite of all his enemies for this truth is clearly held out here for the Churches comfort thou sayest that I am a King 4. By persecution the Lord giveth occasion to his servants to publish truth and make it known to the greatest of men who possibly otherwise would never hear so much of it as is then spoken in their own audience for by Christs suffering Pilate cometh to hear his doctrine and that concerning his Kingdome And beside this also their very sufferings invite men to enquire after their doctrine for which they suffer which probably otherwise they had not taken notice of Phil. 1.12 13. 5. Every man is sent into the world and employed by God for some end and service which they should much minde and labour to be faithful in their employment and trust upon all hazards Therefore doth Christ as man and Mediatour look to the end for which he was born and the cause for which he came into the world which being to bear witnesse unto the truth therefore he will here avow it on all hazards even before Pilate 6. As it is the eminent imployment put upon all professours of Religion that they bear witnesse to the truth or give a testimony to the worth thereof Partly by their open avowing of it and suffering for it when they are called to it in times of hazard and partly in their ordinary carriage by publishing truth in their stations by subjecting their walking thoughts and reasonings to it and by magnifying the truth thereof in opposition to their tentations and discouragements which when men neglect they will never prove stout in suffering for it And particularly they are bound to bear witnesse unto the Kingdome of Christ So Christ himselfe is the great Captain of these witnesses He is the great preacher of truth whose powerful Scepter as a King is the Word of truth who stands for the maintenance of truth and particularly this truth that he is a King over his own Church to order the affairs thereof and who did seal this and the whole truths of God by his blood for he declareth this to be one of his great ends and works in the world to bear witnesse unto the truth as a pattern to all others in their stations and an encouragement to all who follow his pattern that they have such a Champion of truth who yet doth maintain it though he come no more into the world in person nor suffer any more 7. Albeit the most part of the world do little regard Christs doctrine yet it is the very truth and all the lovers and friends of truth will own it and who so do otherwise they bewray their own estrangement from truth and are indeed delighters in lyes for every one that is of the truth heareth my voyce Verse 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jewes and saith unto them I finde in him no fault at all In the last branch of this part of the chapter is recorded Pilates carriage and dealing with Christs accusers after his examination of him and that in two particulars The first whereof is that Pilate abruptly breaking off the Conference with Christ disdainfully enquiring what truth is he goeth forth to the Jews and absolveth Christ declaring that he judged him innocent Whence learn 1. Christ and his followers may seem oft-times great fooles in their sufferings as suffering for things of no moment in the esteem of men who as the Lord oft-times draweth the controversie for which the godly suffer to a very small haire and point of truth so they account it great folly for men to suffer for any divine truth for so much doth Pilates question What is truth import He propounds it not so much for satisfaction seeing he went out not waiting for an answer as testifying that he looked on truth and particularly that which Christ now avowed as a very trivial thing for him to hazard so much upon 2. Mens own wit and knowledge is so great an idol to them that they can hardly endure to