such a Teacher 5. As the Spirit is the great Comforter of his Church particularly by his teaching which all tends to their comfort so he is a Comforter to none to whom he is not also a Sanctifier for the Comforter is the Holy Ghost in respect of his sanctifying operation 6. The special benefits and particularly the Spirit bestowed upon beleevers are given through the mediation of Christ and serve to be tokens of his love and remembring them in his Kingdome for faith he The Father will send him in my Name 7. The Apostles were fully instructed by the Spirit in all things pertaining to the Kingdom of God so that in the matter of Religion nothing is to be hearkened unto beside or contrary to that which God revealed to them and by them to the Church for He shall teach you all things 8 The true Spirit of Christ taught the Apostles no other thing but what Christ had said unto them nor doth he teach beleevers any thing but what Christ hath taught by his Prophets himself and his Apostles for these all things which he shall teach are all things whatsoever I have said unto you as hath been cleared 9. Christs disciples are frequently subject to forgetfulnesse of what Christ saith unto them occasioned partly by their ignorance ch 12.16 partly by the little interest and felt need they have of what the Word saith partly by their slothfull negligence being taken up with other things and partly by their trusting to their own understanding and memory Therefore need they to have all things brought to remembrance 10. The ignorance dulness and forgetfulnesse of disciples doth lose them many a fair opportunity and would irrecoverably deprive them of fair advantages if mercy prevented it not for Christ their wealth is away before they knew what it meant and they are left ignorant and forgetful of what he had taught 11. Such as are humbled under the sense of their ignorance and do seek after and entertain the presence of the Spirit will finde him a remembrancer of saving truths which they have heard as they need them for He shall bring all things to your remembrance whatsoever I have said unto you Ver. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Christ being now about to close this exhortation and part of his farewell-Sermon doth in this verse point out the sixth argument of consolation Namely his peace as a result of all the rest which both in its own nature and donation differeth far from the worlds peace And upon this he repeats the exhortation propounded ver 1. and so goeth on to the conclusion of this part of his discourse Whence learn 1. Christs disciples are allowed true peace in all dispensations to uphold their hearts So that whatever their outward trouble be yet they may have peace with God Rom. 5.1 quiet under all dispensations and an ordering of outward afflictions so as they need not marre their peace for peace is his allowance here 2. True peace is Christs peace as being the purchaser thereof the object in whom they have it Chap. 16 33. and he who gifts it Therefore calls he it my peace 3. Christs peace doth not depend upon his bodily presence but may be continued when he is gone and is an antidote to supply that want and losse for when he is to remove peace I leave with you saith he 4. Whatever be the beleevers unworthiness or not deserving of peace yet it may answer all objections that it is Christs legacy and free gift for peace I leave with you my peace I give unto you 5. The excellencie of Christs legacies and the priviledges enjoyed by his people ought to be studied as far transcending what they enjoy at their best who do not come to him Therefore doth he make the comparison betwixt the worlds peace and his 6. Christs peace is far different from the peace which is given or enjoyed by the world for that is oft-times in sin or is but a lethargy of security portending sad trouble or but at best a freedome from outward trouble when yet thy are at enmity with God But his peace is solide and true peace Therefore saith he not as the world giveth give I unto you 7. Christs peace doth also differ from the worlds peace in the way of giving it They oft-times give words of peace without reality but he is real in what he saith They may wish peace when they cannot give it but his peace is real and effectual Joh. 34.29 They cannot perpetuate any peace they afford or wish but his peace is firme and he preserveth his people in it This also is imported in these words not as the world giveth give I unto you 8. The heart-trouble wherewith Saints are oft-times exercised is ready to beget many heart-terrours and fears for the future for here heart-trouble and being afraid go together 9. Christ may be dealing very comfortably with his people when yet their perplexities and fears do continue and lye on for as at the beginning ver 1. so here after all his sweet discourse their distemper continueth their heart is troubled and it is afraid 10. As there is no true cure of heart-troubles and fears but in Christ So his consolations and peace are sufficient to guard the heart against them all So that Saints having this allowance cannot without sin continue in their perplexities Therefore after all these consolations and particularly that of his peace he repeats the exhortation as a duty which they cannot decline Let not your heart be troubled neither let it be afraid Ver. 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father For my Father is greater then I. From this to the end of the Chapter we have a conclusion of this part of the discourse in prosecution of that exhortation ver 27. which may be reduced to two heads 1. A reproofe that they entertained not his doctrine and particularly the râ—ws of his departure with joy for which he giveth two reasons ver 28 29. 2. A declaration that this was his farewell-Sermon and therefore to be better hearkened unto ver 30 31. In this verse is contained 1. The summe of what he is now teaching them to wit concerning his departure and return again to them 2. The use they should have made even of the saddest part of this doctrine concerning his departure Namely not to be grieved and troubled as they were but rather to rejoyce 3. What the want of this evidenced in them even the want of such love to him as became them which would have made them rejoyce 3. The first reason why they would rejoyce if they had loved him Namely because he went to the Father who is greater then he not as God but as man
c. See John 13 7. 4. The treasures of knowledge hid up in Christ were not fully opened up till Christ was glorified for when Jesus was glorified then remembred they c. Hereby is kept a due proportion betwixt the head and his members that he shall be first exalted before they get their full allowance And hereby also Christ being exalted giveth evidence that he remembers his people See John 7.39 Acts 2.33 Eph. 4.8 5. Confession of infirmity and ignorance is a sweet fruit of the Spirit poured out And the more one have received they will be the more sensible of and ready to acknowledge their frailties for John the beloved disciple being now enlightened is most forward to record that they understood not these things at the first 6. When the Spirit of God is most amply poured out he will still lead men to the Scriptures to discern of Christ and compare their own actings by it for so was it in the disciples best dayes they remembred that these things were written of him and that they had done these things to him 7. It is an evidence of Christs being exalted at the right hand of the Father for the good of his people when he brings Scriptures to their minde makes them clear to them and cleares their practise there for when Jesus was glorified this was a comfortable evidence of it they remembred these things Verse 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record 18. For this cause the people also met him for that they heard that he had done this miracle In these verses is recorded what wâ—s the seen cause for the unseen was the over-ruling hand of God moving the multitude to come out and conveigh him in state to wit Some of the people of whom see chap. 11.45 their testimony concerning the miracle wrought on Lazarus which as they had published before and so drew many other people out so over again they proclaime it on that day that they may contribute to the solemnity of the triumph Whence learn 1. It is the part of all such as have been witnesses to Christs working on themselves or others to publish the same to his praise for the people that was with him when he called Lazarus c. bare record 2 As it is at all times a sinne to smother the praises of Christ So in particular in dayes of solemnity it is our sin not to joine and bring in what we know to make up the song for they bring in that particular to make up the triumph 3. In a day of Christs power and when he is to â—â—t â—lâ—ay to himselfe he can furnish means and make them effectual to bring it to passe for he makes â—hâ—â— miracle an occasion to bring about this triumph 4. Iâ— they encourage men to publish the praise of Christ working as they know of it that God may make their wâ—ak endeavours effectual to work upon very many for the testimony of some drew out this great confluence to Christ 5. It is the duty of them who hear any thing of Christs commendation to go and seek him and do homage to him for for this cause the people also met him for that they had heard that he had done this miracle Verse 19. The Pharisees therefore said among themselves Perceive ye how ye prevaile nothing Behold the world is gone after him In the last place John records what was the Pharisees part in the time of this triumph and sâ—â—ing iâ— They are galled at the heart that they have had so little inâ—cesse of their endeavours and that now all aâ—e flocking to him We finde some of them carping in the midst of the triumph Luke 19.39 as having gone out with the rest to seek some advantage but this seems to have been their language one to another when they saw the people crowding ouâ— of the City Doctrine 1. In the day of Christs greatest solemnity there will not be wanting some sore hearts at it some Michal to despise David while he is dancing And that is a part of the glory of the triumph Psal 112.10 Mic 7.10 for the Pharisees are here galled 2. It is an evidence of a malicious disposition when men will neither serve Christ themselves nor can enduâ—e that others should do it for such is their humour here 3. Greatest enemies wiâ—l be convinced at last that do what they will their opposition against Christ and his installing in his Kingdom will be to no purpose for say theâ— perceive ye how we prevail nothing the world that is all 〈◊〉 people is gone after him whereas we thought to have p 〈◊〉 〈◊〉 d that none at all should have gone 4. It is a great plague upon persecutors that when they want successe they will not observe Gods mercy impeding them in an evil couâ—se nor his hand resisting them that so they might stoop But all their disappointmenâ—s tend only to kindle their fury and heighten their rage for under this disappointment all they bâ—eath out is fury and envy 5. As it is Christs way to make his glory spread the more it is opposed and envyed for the world goeth after him when they oppose So the envy of persecutors looks on Christs successe in a multiplying glasse to augment their own sorrow for when they say Behold the world is gone after him albeit the world be taken for a multitude of all sorts of people in it as now strangers and others are flocking out yet their liberal way of expression intimates how much they resent it and look on it as more then indeed it was Ver. 20. And there were certaine Greekes among them that came up to worship at the feast 21. The same came therefore to Philip which was of Bethsaida of Galilee and desired him saying Sir we would see Jesus 22. Philip commeth and telleth Andrew and again Andrew and Philip told Jesus Followeth to verse 37 the third part of the Chapter wherein is contained Christs doctrine and exercise upon occasion of some Greeks desiring to see him who was now become so famous by reason of this triumph It may be taken up in these 1. Their deare and way of propounding it ver 20 21 22. 2. Christs answer wherein waving their respects tendered to him he preaches of the glory and fruit following upon his suffering ver 23 24. and of their duty who would seek to make acquaintance with him ver 25 26. 3. Lest this doctrine of his death and suffering should stumble them he first by sore exercise ver 27. and then by consolation sent from heaven ver 28 29 30. doth make it evident it was the minde of God he should suffer and yet not sink under it 4. Being calâ—â—ed in his exercise and cheered up with the late sensible consolation he preaches more fully concerning the glorious fruits of his death ver 31 32 33. 5. An objection being moved against his doctrine
it should be begun while they are praying 8. Such as pursue prayer in Christs Name till they get an answer will finde their joy thereby compleated as evidencing how glorious their head and surety Christ is and how acceptable naughty persons and performances are in heaven through him and as putting a lustre and double beauty upon every mercy when it cometh that way out of the hand of God for ask saith he and ye shall receive that your joy may be full or fulfilled Verse 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father In the second place Christ insists upon and amplifieth that encouragement which was first propounded v. 23. concerning increase in knowledge And as there he propounded the promise in opposition to their present necessity of asking questions So here it is propounded in opposition to his present way of teaching And that he would not speak to them in proverbs or parables as formerly but would fully and plainly reveal the Father to them As for these things which Christ saith he spake in proverbs they are not to be restricted to the immediatly preceding purpose in this Chapter but should be more generally extended to the most part of his doctrine hitherto particularly in this last Sermon much whereof they did not understand as appeared in their frequent objections reasonings and questions He saith he hath spoken these things in proverbs or parables whereby we are not to understand any dark or aenigmatick speeches as if his doctrine had been obscure in it selfe for his doctrine was plain in it selfe and what he spake darkly to the multitude he explained to them But the meaning is partly that much of that he spake however it was clear in it selfe yet to them it seemed as obscure as if it had been all parables and so appears from v 16 17 c. but after the Spirits coming he was to speak plainly and fully even in respect of their conception and understanding Partly that Christ in regard of their weaknesse and incapacity had but briefly touched many things which would be but dark to them till the Spirit should come as v. 12 13. and had often made use of similitudes and parables in this Sermon and at other times whereby albeit he condescended to their capacity yet as he saith chap 3.12 he spake but earthly things and not heavenly that is pointed out heavenly things by earthly resemblances which did eclipse much of the lustre these truths should have when he should teach them plainly by his Spirit Whence learn 1. As clearest truths will be but dark mysteries even to disciples till the Spirit enlighten them So Christ lets out light by degrees and teacheth according to his peoples capacity for both these are held out in this acknowledgment These things have I spoken to you in proverbs 2. It is the comfort of Saints that what measure of light and instruction they need and yet want at one time it is but reserved for another for it sweetens their case to whom he had spoken in proverbs that the time cometh when I shall no more speak to you saith he in proverbs 3. The clear and full manifestation of saving truth was communicate by the Spirit to the Apostles and by them to the Church for it is at that time I shall shew you plainly saith he of the Father 4. The great and fundamental doctrine of the Gospel revealed by the Spirit is the knowledge of God as the Father of Christ and our Father in him and consequently of the mystery of Redemption for this is the doctrine he will teach I shall shew you plainly of the Father Ver. 26. At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have beleeved that I came out from God In the third place Christ resumeth and yet fâ—rther amplifieth that purpose concerning prayer in his Name promising that when the Spirit shall come they shall get alacritie and willingnesse to the duty of prayer and shall finde easie accesse in their suites having Christs intercession to make way for them and the Fathers love as it were preventing that And that because they have loved him and beleeved him to be the Mediatour and Ambassadour come out from God For clearing of the Words Consider 1. While Christ saith I say not that I will pray the Father for you the meaning is not that he will lay aside his office of intercession for beleevers which as they will still need it so it is a strong pillar of their confidence Rom 8.33 34. Heb 4.15 16. and 7.25 Neither is it only the meaning that by this sort of speech he would most certainly assure them of it it being a priviledge so sure as he needed not say more to assure them of it As indeed his love is a real love which hath more substance then shew But conjoyning it with what followeth in the beginning of the next verse we will find the meaning to be That they had not only his intercession but the Fathers love upon which to ground their hope of audience and That he was not to intercede for them with the Father as with an enemie or one unwilling to accept of them being now reconciled but that the Father did love them and out of his love to them had appointed him Mediatour 2. While Christ sercheth the reason of the Fathers love from their love to him the meaning is not that their love to Christ did prevent the Fathers love to them but that the Father having loved them and brought them to love Christ doth reward this their love with more proofes of his love in hearing their prayers Doct. 1. Not only is the answering of prayer Christs work but it is he also who â—ndâ—â—â—akes to make his people pray and giveth them his Spirit for that effect for saith he by way of promise at that day when the Spirit shall come ye shall ask in my Name 2. The prayers of Saints put up in Christs Name are so many waies welcome in heaven as they cannot but be accepted Therefore he assureth them of accesse by shewing them how many things concurre to obtain accesse and an answer 3. We ought so to eye Christs intercession as we forget not also to ascend up to the Fathers love as rendering our persons and prayers acceptable That double encouragements may make our consolation strong and that we may not have wrong thoughts of the Father for this cause saith he I say not unto you that I will pray the Father for you for the Father himself loveth you 4. Such as are beloved of God do get grace to flee to Christ and to love him for ye whom the Father loveth have loved me 5. As Gods love doth beget love in his
truth and piety in their station and generation In subserviency whereunto I have presented this piece to your Ladiship as containing a brief hint at many of these precious truths which are necessary to salvation and useful to be inculcate upon these who minde the way to heaven And for Your Honour My Lady Beuccleuch Albeit by reason of your young and tender years many of these truths here presented may transcend your capacity for present yet as your grave prudent and sweet disposition and behaviour your opposition to profanity and respect to the Sabbath-day and your careful observance of such duties of Religion as your tender age is capable of do much refresh those who are concerned in you and converse with you as being things not usual in so tender an age especially in one who wants not sufficient baits of worldly advantages and contentments to divert you and do give good ground of hope that if the Lord continue you ye shall prove an ornament to your dignity and station So it hath engaged me to prefix your name also to this piece as an incitement to you to proceed in that good course and that your Ladiship may have an help ready at hand from whence as ye grow up ye may drink in that sound doctrine which is according to godlinesse Now that the Lord himself may blesse you both in all your relations and concernments may continue you long togther may make you a blessing to each other and may blesse this and the like means unto you for your furtherance in faith and godlinesse till ye come to your eternal rest is the hearty prayer of Your Honours obliged servant in the Gospel GEORGE HVTCHESON To the READER Christian Reader THat I do again appear in Print floweth from no other cause but my desire to do service to the Church of Christ in my generation and to contribute my endeavors for promoving that publike designe of making the holy Scriptures yet more cleare unto the Lords people Some while ago I received such an intimation of my mortality as did excite me to emprove my time the best I could And accordingly I made haste to perfect this Exposition which formerly I had begun to cast in this mould out of some Notes of Sermons I had preached on this Gospel And now through the good hand of God upon me thou hast it here presented compleat unto thee I shall not say much to what is mine in it But this may commend it unto thee that the subject-matter is indeed divine and as full of that marrow of the Christian Religion as any other parcel of Holy writing Here the profoundest mysteries of Religion are opened up by a beloved Disciple Christ is lively pointed out in his Person and Offices and in his heart and affection to his people We are here directed in the way of closing with him by faith and the sure grounds of lost sinners confidence are clearly demonstrate And albeit this Exposition be swelled up to a great bulk upon my hand yet such is the riches of this Treasure that whoso would search into it will finde that I have onely gathered some gleanings and for what I have hinted at I could with much lesse trouble have given it more at large then contracted it in these bounds I need say nothing to the mould of it being the same with that I made use of in the pieces formerly published Onely if any do think that the Summe of each Chapter is given too briefly especially toward the beginning of the Book They will finde for satisfaction that to save my self and them a labour I have in going through the several parts of the Chapter supplyed that defect and given a Summe of every part as I come to it If any shall conceive that upon several places to which they may turne the Notes are not so many nor so full as might be expected They may be pleased to consider that beside my too true Apology of my inability to satisfie the expectation of the judicious and learned for whom this work is not chiefly intended my scope is not in this to proceed after the way of a Sermon on a select place Vpon which occasion many things might be brought in But commenting upon an entire book of Scripture I satisfied my self with the most obvious things upon every particular verse And beside some purposes frequently occurring I resolved to be more brief upon these afterward which I had once and it may be again spoken before And who so will be pleased to read the whole or to compare the Notes on those passages which frequently occurre in all the places where they are observed will I hope finde more satisfaction then if they look onely on some one place If the Reader finde many repetitions not onely of the same Doctrines but it may be also of the same cautions or reasons couched in and subjoyned to the Doctrines He should consider beside other reasons that in a work of such bulk wherein there are so many doctrines it was almost unpossible to get all in my view at once that so I might have corrected needlesse repetitions And as the Doctrines are I hope the genuine Doctrines of every place and are inculcate by Christ in his frequent repetitions of them So I conceived it not fit to omit them Especially seeing I could almost as briefly and I suppose to better purpose repeat them then referre the Reader to the place where they had beene formerly observed I shall adde no further Apology in behalf of this undertaking but what ever my failings have been in it and I believe judicious Readers will finde more escapes then I could my self observe yet I hope thou wilt finde the Exposition sound and the observations pertinent and Orthodox and such as may through the Lords blessing contribute to thy edification in the faith which is in Jesus Christ To his Grace thou art commended by Thy servant in the work of the Gospel GEORGE HVTCHESON AN EXPOSITION Of the GOSPEL of Jesus Christ According to JOHN The ARGUMENT JOHN the son of Zebedee being called from the fisher-trade to be an Apostle Matth. 4.21 22. was in a special way favoured of Christ during the time of his abode in the world being admitted to be one of the witnesses of some of his special miracles Mark 5.37 of his transfiguration Matth. 17.12 and of his agonie in the garden Matth. 26.37 He was likewise entrusted by Christ upon the Crosse with the care of his mother John 19.26 27. and which is above all he was one specially beloved of Christ and very intimate with him John 13.23 and 21.20 24. After Christs ascension and the pouring out of the Spirit he is employed with the rest in proclaiming the glad tidings of salvation and was joynt with Peter in healing of the creple and enduring of the trials which followed thereupon Acts 3. and 4. After that we finde him sent with Peter to Samaria Acts 8.14 c. Afterward as
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
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
the flesh though indeed they be subject to errour Nor yet that their calling and authority to preach it is from the earth or men for in both these respects Johns Baptisme and Ministry was from heaven But 1. In respect of mens natural condition they favour and can speak onely of things of the earth and what they can do beside that is by gift 2. Those who are enabled and endowed with authority to speak the things of God Yea suppose they be regenerate also yet their renovation and gifts are so imperfect that their way of preaching favoureth of their original and putteth them farre beneath Christ and therefore the best have need of touched lips dayly Isa 6.5 6 7. 3. Their authority in preaching is from Christ and as farre inferiour to his as the earth or the footstool from off which as the word signifieth they speak is to heaven or the throne from which he speaketh and thus the comparison seemeth to be instituted Heb. 12.25 Doctrine 10. It is our part to dwell much on the thoughts of the excellencie and sovereignty of Christ and to see it shining in every step of his dispensations toward us Therefore it is repeated he that cometh from heaven is above all partly to inculcate this point and partly to point him out as excellent in doctrine above man who speaketh of the earth which is further insisted on in the next verse For albeit he stooped to our weaknesse in speaking heavenly things under earthly similitudes verse 12. yet his way and authority even in that was altogether heavenly John 7.46 Verse 32. And what he hath seene and heard that he testifieth and no man receiveth his testimony A fifth difference betwixt Christ and all men is taken from his knowledge and the manner of it All men of themselves do but speak and favour of the earth verse 31. and what they have above this is of free gift but Christ in this also is above all having the knowledge of that doctrine which he delivereth by seeing and hearing that is by a clear full certain and immediate comprehension of it as being in the bosome of the Father and upon all his counsel whereof mens being eye and eare witnesses of what they speak is but a shadow And yet for all this John regrateth that so few embrace his doctrine of which see verse 11. Whence learn 1. It is Christs prerogative to have the knowledge of divine truths of himself from the Father and to have all others who know any thing beholden to his bounty and illumination for his doctrine is what he hath seene and heard in a way peculiar to him 2. It sets out the bounty of Christ that he doth not keep up this knowledge but discovereth it that so sinners may have a sure guide and teacher and the solemne testimony of an eye and eare witnesse on which they may lean for what he hath seene and heard that he testifieth It is called a testifying both in respect of the certainty of the matter and in respect of Christs earnest perswading of men to embrace it as testifying seemeth to import Acts 18.5 3. Christs gracious condescendence in revealing the counsel of God concerning mans salvation gets but ill entertainment in the world the most part of men either not hearkning to him or not embracing his offer with respect affection or faith for no man that is very few or none in comparison of them who do otherwise though some there are verse 33. receiveth his testimony Let them hear it as they will yet they do not receive nor embrace it as becometh and therefore also it is called a testimony as witnessing against them that they receive not so certain a truth 4. It ought and will be matter of regrate to all the friends and servants of Christ that his doctrine is so ill received in the world for whereas Johns disciples complained verse 26. that all men came to Christ he seeth rather cause to complaine that no man receiveth his testimony Ver. 33. He that hath received his testimony hath set to his seale that God is true The receiving of the doctrine of the Gospel being the great businesse as to promoving of the salvation of sinners therefore John insisteth on it and aggreageth the sinne of unbeleevers from the great dignity which is put upon beleevers in that they are honoured by their faith solemnly to ratifie and beare witnesse unto the truth of God Whence learn 1. How many soever do reject Christ and his doctrine yet he will still prevaile with some for it is here imported that there are who receive his testimony 2. Whosoever do receive Christ and his doctrine will finde that they have to do with a true God who cannot lie nor will disappoint them for so is imported that God is true and will prove so to such 3. Faith embracing the doctrine of Christ doth also glorifie God by subscribing to the truth of his Word and doth so far as beleevers can ratifie the truth of the Word that others may embrace it and so the beleever is also honoured of God in that his testimony is taken in so great a matter for he that hath received his testimony hath set to his seale that God is true See Rom 4.20 Whereas on the contrary unbeleevers beside their own prejudice thereby do speak blasphemy against God 1 John 5.10 Verse 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him That receivers of Christs doctrine do seale the veracity of God is confirmed from this reason that he is the sent Angel of the Covenant and therefore speaketh the minde and truth of God This is again confirmed from another ground that Christ hath the Spirit without measure as for other ends of which in the next verse so also to reveale the Father and his minde infallibly and this also sets forth his excellencie above all others Whence learn 1. It is beleevers duty to study much and be perswaded that what is revealed in the Word is the minde of God and that it is his truth which is sealed by beleeving for so much doth this confirmation of the former assertion teach that they seale that God is true because what Christ propoundeth to be beleeved is his Word 2. As they who are sent of God ought to speak onely what they have in Commission so sending by God and speaking of Gods minde for inviting sinners to beleeve must go together for they are conjoyned even in Christ See Heb. 5.4 5. 3. Christ is a messenger sent of the Father in a way peculiar to himself not onely in his coming to the earth but in the exercise of a publick calling thereupon being the great Angel and Mediator of the Covenant and the chief Prophet of his Church for it is he whom God hath sent in a singular way 4. As Christs sending so also his speaking of the minde of God is in a way peculiar
included in this reproof of the Samaritans and commendation of the Jewes Ye worship ye know not what we know what we worship To transgresse this rule and to take in any device of men in Gods worship doth in so farre make the true God an Idol as to imagine him to be such a one as will accept of such false worship 2. Christ as he took on the forme of a servant is content to rank himself with the true Church as a member to teach all to esteeme highly of such a society We saith he know what we worship 3. Not onely is worship devised by men not warrantable but it is not the way to heaven seeing there can be no salvation but in Gods institute way And the case of these who follow devised worship is so much the more dangerous if they want also the doctrine of salvation in matters of faith and manners Both these are included in this reason for salvation is of the Jewes that salvation was to be found in that Church their way of worship being appointed and approven of God and the saving doctrine and oracles of God concerning faith worship and manners being also committed to them and among them 4. It was the special priviledge of the Jewes and a testimony of Gods approving of them as his Church that the Saviour of sinners was to come of them and the doctrine of salvation pointing him out to sound from among them in all the earth so much also doth this reasoning import as hath beene explained Verse 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in Spirit and in truth Christ returneth to enlarge and explain his first assertion and sheweth what is to come in place of the Jewish worship to be abolished to wit that the time was even at hand wherein not onely there should be no distinction of place or Nations in the matter of worship but in place of carnal and typical worship performed by the Jewes in one place all true worshippers in every place should worship in spirit and truth For which he giveth two reasons first that God requireth such worship secondly that this is most agreeable and pleasing to his spiritual nature As for these two properties of worship in spirit and truth they must be taken in opposition to the properties of the former worship and so they come to one in substance that in stead of external ceremonies which are called carnal Heb. 7.16 and 9.10 and shadowes Heb. 10.1 the Lord would have a spiritual worship and the truth of what was represented by these shadowes as Rom. 12.1 Heb. 13.15 16. And this agreeth well with the reasons subjoyned for however the Lord did require and was pleased with these external formes in the infancie of the Church yet he never did accept of them save in so farre as they led to this which is so agreeable to his nature and were not rested on by the worshipper But we may further extend these properties not onely to the matter of worship but to the manner of it also that the Lord who is a Spirit doth require that lawful worship should be performed in spirit as opposite to a formal way of worship and in truth as opposite to hypocrisie Not that God did approve of the want of these before but that by the removal of these external rites wherewith worshippers were much taken up and which the best saw not clearly enough through he was to discover this way more fully and make them more free to attend it and by pouring out of his spirit he was to work it more generally Doctr. 1. The correction and reformation of the worship of God was reserved for the dayes of the Gospel and to be brought about by Christ Therefore saith he the hour cometh and now is when this change shall be He saith Now is either because it was instantly approaching at his death or because he was even now beginning this reformation by his Ministry 2. They who professe themselves worshippers of the true God ought to performe it with humble and affectionate reverence and with subjection and submission to him considering his majesty and their owne vilenesse for so much doth the word rendered worshippers import being a similitude taken from dogs fawning and casting themselves down at their Masters feet 3. Albeit all who professe the true God and are not avowed Atheists will have some sort of worship yet all of them will not be found true and approven worshippers either for matter or manner Therefore are some called true worshippers by way of distinction from others 4. The true worship of God under the Gospel doth not consist in the external pomp of ceremonies and observations but is spiritual simple and substantial for they shall worship the Father in spirit and truth not in carnal shadowes which if being Gods own Ordinance yet did take up worshippers so through their own weaknesse as oft-times to keep them from minding this spiritual worship how much more may it be expected that the more external pomp there be of mens devising there will be the lesse spiritual truth 5. It is not sufficient to make an approven worshipper that they do not multiply rites and ceremonies but their worship must be chiefly inward flowing from grace engaging the heart in Gods service and from the breathing and influence of the spirit not resting on an external forme of lawful worship or any bodily exercise about it So much also are we taught from this that worship must be spirit or spiritual for the manner of performance as well as for its nature in it self 6. God requires also in a worshipper that with avoiding of formality which is but a deceitful hypocritical shew of worship he studies sincerity and streightnesse of heart not dealing negligently or for by-ends in Gods service for worship must be in truth 7 It is the Lords will and appointment alone that can give a being to true worship and to this must all our reasonings about this matter be subject And therefore his enjoyning of spiritual substantial and sincere worship should commend it to his people So much doth the subjoyning of this reason for the Father seeketh such to worship him teach 8. All the true worship that God gets is of his own seeking and procuring and having wrought it he takes pleasure in it So much also may his seeking such import that he sent Christ to make a conquest of spiritual worshippers and seeketh such as being these he delighteth in 9. God in his nature is a most pure and simple substance free of all mixture and composition and infinite in perfections and he is to be conceived of spiritually avoiding all carnal and grosse conceptions for so much are we taught God is a Spirit infinitely above Angels or spirits of men who yer
a Prophet 2. The Prophets or Messengers carrying the Word of God should have honour and a due estimation of the dignity of their calling and gifts testified by reverence to their persons obedience to their doctrine and honourable maintenance for so much doth the proverb import that a Prophet should have honour and honour includeth all those Their being spiritual parents Rulers and Christs Ambassadors calleth for this 3. It is an usual and ordinary fault that the servants of God are most disrespected among their own for such is mens naughâ—inesse by nature that things that come from a farre like them best and that acquaintance with mens persons parents c. breeds contempt Therefore Christ met with this and testified it as ordinarily true that a Prophet hath no honour in his own countrey See Luke 4.22 29. 4. Since Christs doctrine cannot be in request where the Messengers carrying the same are not in estimation Therefore such as ingrately contemne Ministers are justly deprived of the benefit of the Ministry Therefore is this set downe as a reason why he went not to or staid not in Nazareth but went to Cana. 5. It is the duty of the servants of God to arme and guard themselves against contempt and disrespect that it stumble them not especially after they have enjoyed better times therefore not onely doth Christ resolve on it but testified concerning it when he came to Galilee that his disciples who had seen him better esteemed of among the Samaritans might not mistake From verse 45. Learn 1. Distance of place and necessity of pains should not hinder men from frequenting of Ordinances and it is commendable where it is so for the Galileans also went unto the feast Their great pains may condemne them that are lazie and yet have fewer difficulties 2. Albeit Christ get no respect nor welcome in one place yet he will get it elsewhere and those who have observed his dealing best will respect him most for the Galileans received him having seen all that he did at Jerusalem c. 3. Every work of Christ whereof we see not present successe is not therefore lost but may have rich fruit ready to appear in due time for the fruits of Christs miracles at Jerusalem which chap. 2.23 are marked onely in general to have produced some sort of faith appear more clearly in Galilee 4. Albeit fairest shews of good founded onely on the sight of Christs works will prove but unsound yet in so far are Christs miracles rightly made use of as they tend either to confirme doctrine or induce men to receive and hear it and to welcome the Messengeâ—s thereof for that end for so was it here they received him or made his person welcome and admitted him as a Teacher among them having seene all the things that he did c. Verse 46. So Jesus came again into Cana of Galilee where he made the water wine And there was a certain noble man whose son was sick at Capernaum 47. When he heard that Jesus was come out of Judea into Galilee he went unto him and besought him that he would come down and heal his son for he was at the point of death Followeth the miracle upon the sonne of a Noble man unto which is premitted some antecedents and occasions as namely in these verses the place where it was wrought the person on whom a Noble man or Courtiers sonne and that his Father hearing of Christs coming into Galilee goeth unto him entreating for his sonne in his extremity Whence learn 1. Where Christ hath manifested his glory and done good to any there will be need of confirmations and Christ will not be wanting therein but will count it an homely place to come to again where he hath done a good work before Therefore it is marked that he came again to Cana of Galilee where he had made the water wine 2. The grace of God is free and the Lord hath his elect and precious ones even of all ranks for here he gains a certain Nobleman or Courtier belonging as appeareth to Herod to whom Galilee belonged Luke 23.7 and it may be was that Chuza of whom Luke 8.3 3. Mens greatnesse and nobility doth not exempt them or theirs from common calamities and crosses for his son was sick at Capernaum and it maketh the crosse heavier the more they have to give them 4. Many of Gods Elect never come to Christ till they be driven by a crosse and particularly sicknesse of children is one special mean whereby Christ draweth his own to make acquaintance with him for his going to Christ upon this occasion imports not onely that it was his duty thus to respect his child but that Christ took occasion of this distemper to draw him in to himself 5. Many who come to Christ in trouble do not give him that glory by faith that they ought but are ready to limit him to a certain way of working beyond which their faith can see no probability of help for albeit he conceived Christ could heale his sonne yet he ties his vertue to his bodily presence he besought that he would come down and heale his sonne 6. As great and pressing need should stir us up to do our duty so it is an argument meet to prevaile with Christ by Therefore is it subjoyned for he was at the point of death as the reason of the parents diligence and as the Argument propounded to Christ Verse 48. Then said Jesus unto him Except ye see signes and wonders ye will not beleeve Christ will not at first grant this request and work the miracle but first studies to cure a more dangerous soul-sicknesse in this man and others that nothing but outward miracles did at them or affected them For this was all the mans errand to Christ and it seemes to have been the common temper of these in Galilee who received him verse 45. and of these in Cana verse 46. and therefore he deales first about it And this is another antecedent of the miracle Whence learn 1. It is a dangerous and general disease of men not to affect Christ so much for spiritual benefits as for his outward workings and not to ground their estimation of and confidence in him upon his word but on his works for such was the disease here except ye see signes and wonders ye will not beleeve 2. Albeit it be our fault to be more affected with bodily then spiritual wants and we do come to Christ more for the one then for the other Yet spiritual and soul ills are greatest though lesse felt and require speediest help for so much is imported in Christs method of curing the one before the other whatever need of hast there seemed to be that he should cure his sonne first 2. The more common an ill be it needs the greater hast in curing of it Therefore Christ falls on this with the Nobleman as being the disease not onely proper to him but common to those where he was
sheweth that there is no intermission in that work see Act. 17.28 Matth. 6.26 30. and 10.29 30. Exod. 21.13 2. Christ the Son of God is joyned with and undivided from the Father in working and that not in one work alone or at some time only but in all works and without intermission As the Father created all things by him so with and from the Father he preserveth and governeth all things for my Father worketh hitherto and I work even the same workes which he worketh see Heb. 1.2 3. 3. God and Christ is God is above all law which he hath prescribed to the creature He works on the Sabbath and doth not violate it he may do what he pleaseth without quarrelling and may command what he pleaseth and make it service for so doth the scope of the Apology teach that Christ being undivided from the Father in working was God and so not subject to the Law of the Sabbath and might command the man to carry his bed and warrand him in so doing Verse 18. Therefore the Jewes sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God The fruit of this Apology among the Jews is that their rage of persecution is encreased the more by it and they thirst the more for his life And that because he not only had broken the Sabbath as they alledged but had asserted that God was his Father in so peculiar a way as made him equal with God Whence learn 1. Clear declaration of truth will not satisfie wicked and malicious men but the more Christ and the light is held out to such it is hated the more for after his Apology therefore the Jews sought the more to kill him 2. No vindication nor defence of lawfull practices will wipe off the misconstructions of prejudged men but they will stick by their prejudices and maliciously fasten them upon the innocent for let him say what he will yet he had broken the Sabbath not indeed but as they alledged 3. Albeit God have many Sonnes by creation and adoption yet Christ is his Sonne in a peculiar and proper way by eternal generation and communication of the same essence for so doth the Jews understand him he said God was his Father or his Father in a proper and peculiar way otherwise they could not have quarrelled with him and Christ doth not refute this 4. Christs conjunction with his Father in working doth prove his equality with the Father and that he is of the same essence and doth partake of the same omnipotency for so much do they soundly gather from his Apology ver 17. that he made himselfe equal with God neither doth Christ call them calumniators nor clear any mistake in it as in other cases he doth Joh. 21.23 but cleares and confirmes what they challenged though they gathered a vitious consequence that he should be killed as a blasphemer and what they collect is asserted by the Apostle Phil. 2.6 5. Such may be the corruption of a visible Church as very truth may be accounted blasphemy and a ground of putting men to death for albeit it be horrid blasphemy for any creature to equall it selfe with God yet they were far wrong when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead Verse 19. Then answered Jesus and said unto them Verily verily I say unto you The Sonne can do nothing of himselfe but what he seeth the Father do For what things soever he doeth these also doeth the Sonne likewise Christ insisteth in his Apology to the end of the Chapter and cleareth and confirmeth that which offended them in his discourse of his equality and conjunction with the Father which doth inferre the justifying of his work on the Sabbath For this end he produceth many instances and arguments of his equality to ver 31. and then produceth many witnesses testifying concerning him whereof he maketh use in the rest of the Chapter What Christ here speaks of himselfe is to be understood of his Godhead for divine nature though he mention his commission to come into the world ver 23. and bis becoming man ver 27. to shew that as he is man and Mediatour that the Majesty of his Godhead might not deterre sinners from coming to him so his condescendence did take away none of his glory nor his equality with the Father as God In proving this equality 1. He insists in general to prove his conjunction in operation with the Father which he had asserted ver 17. promising further and greater manifestations of it ver 19 20. 2. He produceth particular instances of this conjunction and equality to ver 31. And namely That he is equal with the Father in quickening the dead ver 21. in the matter of judgement and authority ver 22. in being the object of divine honour ver 23. in giving eternal life to beleevers on his word ver 24. in quickening dead souls by his word ver 25. in having a fountaine of life ver 26. which may be cleared by his authority as Mediatour also ver 27. and in his power to be shewed in the resurrection and general judgement ver 28 29. all which is summed up by way of conclusion ver 30. In this verse after a grave asseveration we have two assertions in the first which is negative is declared that what the Sonne doth he doth it from the Father and doth nothing separate or divided from him and so sheweth that he doth only what the Father doth though there be a distinction and order of his working from the Father In the second which is positive and a confirmation of the former is declared that the Sonne doth all that the Father doth and the Father doth nothing without him and withall that there is an unity and equality of the working of the Father and Sonne both in matter and manner Whence learn 1. As truth is not to be quit and forsaken because of opposition so truth will lose nothing by opposition but Christ will take occasion thereby to clear it more and make it shine the brighter for notwithstanding their rage he insists to inculcate and clear this truth the more 2. The mysteries of Religion especially concerning God and Christ as God and plurality of persons in the unity of essence ought to be spoken of heard and thought upon with much gravity reverence and sobriety Therefore doth he begin this doctrine with a grave esseveration verilie verilie 3. Christs equality and unity with the Father is a truth hardly received or believed by the hearts of men as being a mystery above the reach of natural reason and yet it is worthy to be received for setting forth of his greatnesse and the dignity of his person for grounding our faith in him and for assuring us of the certaine successe of his undertakings Therefore also it is inculcate with a verelie verelie 4. In takeing up divine
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
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
which bolsters them up in their opposition for so had the Jewes Moses in whom ye trust saith he they gloried of being his disciples who spake with God and thought to be safe by looking to his Law 4. What ever be the confidence which seemeth to uphold men in their mis-regarding of Christ it will not only fail them but turne an accuser to make up their ditty for even Moses in whom ye trust will accuse you to the Father 5. What ever men may think of Christs being an adversary Yet not only is it sad when the Saviour of sinners turnes the sinners accuser But he will finde many witnesses to prosecute his sentence and chalenge against the despisers Godly men whom such glory of in opposition to him will be ready to be their greatest enemies and the Word of God in the Ministry of his servants extraordinary or ordinary will beare witnesse against them whatever respect they seem to carry thereunto for saith he think not that I will accuse you to the Father or albeit ye think light of that though too sad for you to beare yet there is one that accuseth you even Moses in whom ye trust not only because the sentence of the Law stood against them but all his writing and doctrine should accuse them as is after cleared Verse 46. For had ye beleeved Moses ye would have beleeved me for he wrote of me Christ confirmeth this assertion by this reason Moses could not but be a witnesse against them who beleeved not his doctrine Now none could beleeve his doctrine who beleeved not in Christ since he wrote so clearly of him Whence learn 1. Eminent instruments in Gods house are never rightly entertained but when their doctrine is received and entertained by faith for whatever they boasted of Moses yet Christ imports that they beleeved not his doctrine had ye beleeved Moses 2. Men may pretend to trust Gods servants and their message who yet have no true faith and namely when their trust goeth contrary to the meaning and scope of the word Such was their trust in Moses rejecting Christ ver 45. which yet was no beleeving 3. There can be no true beleeving of the doctrine of the Word but where it leads men to the acknowledgement and embracing of Christ for had ye beleeved Moses ye would have beleeved me 4. Such as did indeed beleeve Scripture prophecies concerning the Messiah did also acknowledge the accomplishment in Christs person when he came and he who acknowledgeth not the one did not truly beleeve the other for had ye beleeved Moses who wrote of me ye would have beleeved me when ye see the accomplishment 5. Moses in his doctrine did write and testifie of Christ Not only did he hold him out in expresse prophecies Gen. 3.15 and 22.18 and 49.10 Deut. 18.18 and elsewhere and did point him out under the shadows and types of the Ceremonial Law and of the brazen Serpent the Manna the Rock that followed them c. But the scope and drift of all his writing tended to him Rom. 10.4 Gal. 3.24 and the way and conveyance of the legal administrations pointed at somewhat beyond them For in the very entry it was shewed him that these were but shadows of better things in heaven Exod. 25.40 with Heb. 5.5 his unvailing of his face when he went to God Exod. 34.34 shewed that such as were familiar with God saw some other thing then they could see through the vaile The consciences of such as were apprehensive of sinne and wrath would easily discover that these could not quiet them Their frequent repetition pointed out their insufficiency Heb. 10.11 Yea God himselfe declareth how far they mistook themselves or the Law who looked on it as a Covenant of workes to get life by it Deut. 5.27 28 29. Upon all these grounds it is said he wrote of me Verse 47. But if ye beleeve not his writings how shall ye beleeve my words Christ closeth this chalenge with an amplification taken from that which is more in their esteem to that which they accounted lesse of Shewing that if they did not beleeve Moses writings who himselfe was so high in their esteem and whose writings they acknowledged to be divine Scripture it was no wonder they gave him no credit of whom they had no such account though indeed he was infinitely above him Whence learn 1. Christ our Lord was content to undergo contempt and disrespect and to be looked on as inferiour to his very servants That so he might make his people truely honourable and might sanctifie contempt to them and particularly that his servants might not be discouraged when they are sleighted considering that none contemne them but they contemne these whom they professe to esteem more of Therefore Christ speaks of himself here as inferiour to Moses in their eyes and acquiesceth in this that they contemned Moses whom they boasted of as well as him 2. The writings of Moses as of other pen-men of Scripture are worthy to be beleeved even all and every part of them for it is a chalenge ye beleeve not his writings 3. Such as will not beleeve the Scriptures would not beleeve Christ nor esteem of him if he were in the world speaking to them for if ye beleeve not his wâ—itings how shall ye beleeve my words See Luke 16.29 30 31. CHAP. VI. IN this Chapter we have recorded First A miracle of Christs feeding a great multitude with a few loaves and fishes to ver 16. Next His miraculous walking on the Sea to come to his disciples in their need to ver 22. Thirdly Christs Sermon or conference with those who followed him concerning the bread of life with the effects and consequents of the conference to the end of the Chapter Verse 1. AFter these things Jesus went over the Sea of Galilee which is the Sea of Tiberias This history of the miracle of the loaves is the same with that which is recorded Matth. 14.13 c. Mark 6.32 Luk. 9.10 c. And here are mentioned some antecedents occasions and circumstances of the miracle to ver 5. some preparations to it to ver 1â— the forme of the miracle ver 11. and some consequents following upon it to ver 16. In this first ver we have a general connexion and transition from what had been formerly said to what now followeth with a general designation of the time and place of this miracle As for the time of it it is said to be after these things which is not to be understood as if this followed immediately upon what is spoken of chap 5. for then Christ was in Jerusalem now he is in Galilee But John doth passe over many things that are marked by the other Evangelists and doth only pitch upon the history of these miracles though marked by others because they gave occasion to the following Sermon which the rest had omitted And in particular the other Evangelists do cleare that this followed upon the beheading of John
eternity and of the life that is laid up there for such as are sincere Therefore Peter fixes his eye on eternal life and where that may be found which leads to it when he is about the choice of a Master 8. The doctrine of Christ and of the Gospel is the only doctrine of eternal life It not only manifests and brings to light that there is an eternal life and makes offer of it but it points out the only right purchase of it and way to it It is the mean of regeneration and begetting of faith and being embraced doth give a right unto eternal life and the first fruits of it till they come to full possession Therefore is his doctrine called the words of eternal life And in all these respects it is preferred above the doctrine of all the Philosophers and in most of them not only above the corrupt doctrine of these times wherein Christ lived but even above the Law of Moses as it is considered in opposition to him or without him 9. Whatever be the verdict that corrupt men give of Christs doctrine yet sincere disciples will judge of it according as it is and as he accounts of it for what others accounted an hard saying ver 60 Peter reckons to be words of eternal life according to Christs own verdict ver 63. 10. Such as are seriously minding eternal life will cleave to the true doctrine that leades to it and will not abandon it nor the messengers thereof no not in times of greatest defection for it is one reason why they will not leave him not only because he is the Messiah but he hath the words of eternal life 11. It is Christs special prerogative and the reason of sincere professours their cleaving to him that he hath the words of eternal life in a peculiar manner Being not only the dispenser and Minister thereof in the dayes of his flesh and that in a way of authority sweetnesse and efficacy proper to himselfe But being also the purchaser of these glad tydings and being he who gives commission to all that preach them and he who gives efficacy thereunto to make them the power of God to salvation for Peter in all their names professeth that they do cleave to him as he who in all these respects hath the words of eternal life From ver 69. Learn 1. It is the duty of sincere professours as to cleave to all truth so in particular to avow all the truths contraverted in the time of what importance soever they be Therefore doth Peter beside the excellency of Christs doctrine confesse him also in his person and office which were the truths then opposed and though they be fundamental truths yet were accounted but little by the opposers thereof 2. The more men know of Christ they will finde the moe bands to tie them to him and the moe preservatives against defection from him And particularly the true knowledge of his office and person may invite men to cleave to him forsake him who will Therefore Peter subjoynes this as a new argument 3. It is not bare and naked knowledge of what Christ is that will tie mens hearts to him unlesse they embrace what they know by faith Therefore Peter gives it as a reason of his constancy we beleeve that thou art that Christ And albeit this seeme to be nothing but an historical assent to what the devils do confesse Yet as it is joined with Peters resolution to whom shall we go as the ground of it it is an act of saving faith for a firme faith of the person and office of Christ with adherence unto him and recombency on him is the exercise of saving faith 4. It is not reason that can take up the mysteries concerning Christs person incarnation and offices but faith must close with them upon divine revelation Therefore saith he we beleeve this 5. As true faith and saving knowledge go together So the knowledge which is gathered by experience and observation of events according to the Word is a great help to faith for saith he we beleeve and have known as it is in the Original As there is a seeing or knowledge that goeth before and with faith ver 40. for albeit many things revealed be in themselves mysteries and above the reach of our capacity as to the nature reason and manner of them yet faith knoweth that these things are and so closeth with them So this is an experimental knowledge following on faith wherein by considering the accomplishment of prophecies concerning the Messiah in his person they were experimentally confirmed in what they beleeved 6. It ought and will endeare Christ to all true disciples and make them cleave to him that he is the only true Messiah promised to the fathers who is appointed by the Father to exercise the office of a King Priest and Prophet to his Church and who is anointed with the Spirit above measure for that end from whom his people may expect the fruits of all these offices the participation of his fulnesse and Communion with him in his dignity for this is a reason of Peters resolution thou art that Christ that promised Messiah and Anointed one 7. It doth further heighten the estimation of Christ in the hearts of beleevers and is a strong bar against defection from him that he is the Sonne of the living God by eternal generation and communication of the same essence And so he is the only excellent choice is able for all his offices and to give worth unto his sufferings And as he hath a fountain of life communicate from the Father so he is able to beget and preserve life in his people All this is imported in that other reason thou art the Son of the living God Verse 70. Jesus answered them Have not I chosen you twelve and one of you is a devil 71. He spake of Judas Iscariot the sonne of Simon for he it was that should betray him being one of the twelve Christ having drawen out this confession doth correct Peters charity and warne them of a yet sadder defection of one of them twelve whom he had chosen to be Apostles Unto which John subjoins a declaration shewing who it was that Christ spake of Whence learn 1. In times wherein men appeare very forward and resolute when others are turning away Christ alloweth them not to be secure but would have them warned and sensible of the hazard of more and worse defection Therefore when a few of many have now stood Christ seeth it fit to tell them they were not all sound 2. Albeit Christ do approve of mens charitable judgement of others yet that judgement is not still according to veritie nor to be built upon by hypocrites Therefore albeit Christ do not reprove Peters charity yet he sheweth that it is mistaken of one in the number 3. Very general Apostacies reducing sincere professours to a small number will not alwayes separate all the chaffe from the wheat But when multitudes make
defection and only a very few do stand there may be yet hypocrites and traitors even among these for Judas went not yet away with the streame of this defection because he kept the bag yet and his tentation was not yet come 4. As there is no societie in the earth so holy but it is possible some of them may be wicked Yea and they may have an eminent spiritual calling and office in the Church who yet are but wicked hypocrites and will totally and finally fall away and betray Christ So the eminency of mens office and employment renders their defection the more odious And particularly Apostacy is very odious in Ministers Therefore saith he have not I chosen you twelve and one of you is a devil Whereby partly he insinuates that their election to an office was no ground to build upon that they were all sound And partly he aggravates his defection from this and therefore puts it to be considered by them by this question It is not needful to enquire why Christ made choice only of twelve and would have that number filled up when Judas went to his place Act. 1.21 22 c. It sufficeth us that as Israel according to the flesh sprang from twelve Patriarchs so he would have his Israel in the spirit collected and brought to him by twelve Apostles 5. Such as being entrusted by Christ do not only make Apostacy but turn persecutors and traitors to him are not only adversaries to him as Satan is but do resemble the devil who is a liar and murderer in crueltie under pretext of friendship are acted and possessed by him and are odious unto God as he is Therefore the traitour gets this name one of you is a devil because he should betray him Which is far different from what he said to Peter when he called him Satan Matth. 16.23 for it was only a fit of tentation in him wherein Satan abused his corruption and tongue for the time but Satan had a dwelling and dominion in Judas 6. How closly soever hypocrites and traitours carry themselves among Gods people yet they will not deceive Christ but he knoweth them well enough though all should give them charitie for so much doth he declare here 7. Albeit Christ when he warnes the societies of his people would have all to trie and watch over themselves Yet such as are sincere should have no thoughts that he is suspitious of them or doth not approve of them for both these appeare here he warnes them in general of the unsoundnesse of one not naming him not only because he would let him discover himselfe and would not hinder that work wherein he was to be an instrument but that they might all search themselves And yet John names him particularly and for what cause Christ spake so of him and this he did not only to free another Apostle called Judas also Luk. 6.16 and therefore he describes the traitour from his parentage and from his country Iscariot or a man of that city Reioth Josh 15.25 or as some take it to be a Syriake word and render it a purse bearer and so it is a designation of him from his particular employment in Christs company Joh. 12.6 and 13.29 but also to shew that this general doctrine did reflect upon none of the rest of the Apostles integritie CHAP. VII IN this Chap. John continueth his Narration of Christs life and doctrine Recording first That to avoid the fury of these in Judea be continued still in Galilee after the former Sermon till the feast of Tabernacles ver 1. Secondly That he refused to go up with his friends to that feast ver 2. 9. Thirdly That at last he went up ver 10. with what he did and what occurred concerning him at that feast And namely 1. The peoples carriage and speeches about him before he shewed himselfe ver 11 12 13. 2. His preaching in the mid dayes of the feast and his conferences and debates with the people and inhabitants of Jerusalem and his hazard from the Pharisees thereupon ver 14. â— 36. 3. His sweet Sermon on the last day of the feast with the effects thereof and the confusion that arose in the councel of the Rulers about him from ver 37. to the end Ver. 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him In this ver it is shewed that after these things which are mentioned in the former Chap. Christ abode still in Galilee avoiding the fury of these in Judea who sought to slay him because of that work he had long since done in curing the impotent man on the Sabbath day Chap. 5. as appeares from ver 19. and 23. of this Chap. So the ver sheweth the connexion of the History that Christ stayed away from that passover mentioned Chap. 6. 4. and continued in Galilee till the feast of Tabernacles of which ver 2. And it contains also a briefe transition of what occurred betwixt the former Sermon and that feast wherein John briefly passeth over many things which are recorded at length by other Evangelists that he may dwell on these things which they had omitted Doctrine 1. Christ is not bound to any place were it never so eminent but he may abandon it and betake himselfe to another according as he seeth cause for he forsakes eminent Jury and betakes himselfe to base Galilee And the reason why he stayed there when he left Jury was because he was the Minister of the Circumcision and therefore behooved to be still in some of the places where Israel dwelt such as Galilee was 2. Whatever may be the suspitions of men concerning Christs proceedings yet he hath wise reasons which may and will justifie them all for whereas it should seeme that he should rather have conversed where the learned Rabbi's were then among the simple Galileans and his remaining in corners might give men occasion to suspect the candor of his proceedings yet the reason he giveth being considered doth sufficiently evince that he had just cause for what he did 3. A violent death is the least that Christ and his faithful servants may expect for their good offices to a wicked world if it were not prevented for the Jewes or men of Judea and especially their Rulers sought to kill him 4. The rancour and malice of wicked men against Christ is so inveterate that no length of time will mitigate or allay their fury for although that work was long since done yet they still sought to kill him 5. Albeit Christ will not take away his presence and ordinances from a people because of every sinne but doth rather offer himselfe to sinners as a Physician to the diseased Yet cruelty and persecution is a just cause and forerunner of his departure And faithful Ministers may for a time withdraw themselves being threatned with personal hazard if they may conveniently get it done Both these are imported in this resolution he would not
so naturally knew all his mysteries and as man had knowledge thereof by communication from his Godhead So all this was communicate to him from the Father who sent him to the world to reveal his counsel And this might appear in his divine furniture without all humane industry Whence learn 1. As Christ fully knowes the Fathers minde and counsel so he is the faithful revealer thereof for his doctrine is the Fathers who sent him It is from the Father and he publisheth it 2. It may commend the doctrine of the Gospel that not only it is of God but that he sent his Sonne into the world to publish it for so doth Christ commend his doctrine here 3. It is the duty of faithful Ministers not only to wait for a calling from God but to see that they bring nothing forth but what they have from God for herein Christ is a patterne who was sent and whose doctrine was not his own but his that sent him 4. No doctrine or Preacher how admirable and ravishing soever are to be heard in the Church but they who are sent and bring their message from God Therefore albeit they marvelled at him ver 15. yet he thinks not that enough unlesse they be perswaded that he and his doctrine are of God 5. It is the duty of faithful Ministers to lead people from themselves to God and to ascribe what is excellent in them to him that he alone may have the glory Therefore Christ when he is marvelled at draweth their eyes to God who sent and furnished him Verse 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my selfe 18. He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Next because they would not readily credite him in asserting his doctrine to be of God Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers The first whereof is required in the person who would trie doctrine ver 17. To wit that he be a pious man and one who according to light received walks in Gods wayes Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine or devised by himselfe The second Rule and help in trial ver 18. relates to the person and doctrine to be tried wherein he asserts that a man who runs unsent and preacheth his own inventions doth in his carriage and by his doctrine but seek to exalt himselfe whereas he who being sent of God makes it his scope in his carriage to exalt God only and the nature of his doctrine tends to that doth prove that he is a preacher of truth and that there is no unrighteousnesse nor fraud in his doctrine For undeâ—standing of this we are to consider That Christ in giving these rules of trial doth not seclude other rules and proofes of the truth of his doctrine already given Chap. 5. and particularly that of Scripture For Christ in Scripture makes it elsewhere clear that good men in some cases may be misled with errour and unrenewed men may know and embrace truth though not savingly And on the other hand erroneous Teachers and doctrines may pretend to be much for God and may cry out on truth as denying to God his glory But Christs meaning is to shew That his doctrine being undeniably true and according to Scripture it was odious in them to contradict it by wicked rebellion and to evidence by their opposition that they were not tender walkers And that this is so much the more hainous that they saw his whole carriage and the nature and scope of his doctrine tend onâ—y to glorifie his Father and not to advance his own private glory Doctrine 1. It is the duty of the Lords people not to receive Doctrine or Teachers upon trust but to try and discerne who are sent of God and who not and who speaks true or false doctrine for it is here imported that they should know who are sent and whether their doctrine be of God or of themselves 2. Every man is not a fit discerner of Christs doctrine but many through their own default are left destitute of such a mercy for so doth the requiring of qualifications in these who trie impoâ—t 3. Such as truely fear God and make conscience of known truth in their conversation have his promise for ability and discerning to try doctrine for so doth the promise expressely hold out if any man will do his will he shall know of the doctrine whether it be of God c. Which we may branch out in these 1. Such have indeed the promise of discerning whereas ungodlinesse and loose practices provokes God to withold discerning light 2. Albeit the Godly may and many times do erre and are misled yet ordinarily that is but the fruit of some former defection in practice 3. Mâ—ns fleshly humours and passions in debating and sâ—eking out of truth while yet their practice is not subjected to the rule is not the right way to come speed 4. Such as have no use for truth nor end in searching it out but only to informe their judgement or satisfie their curiosity may readily get leave to go wrong 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies 6. Such as come to hear with a purpose to examine doctrine by carnal reason and to like or dislike of it according as it shall relish or be displeasing to their lusts will readily reject sound doctrine But he that cometh with a subjected minde and fixed resolution to receive and obey what shall be found to be the will of God shall get a discerning Spirit unlesse God have him to humble for some former guilt of which he hath not yet repented Doctrine 4. The great scope of Preachers and of their doctrine should be to deny and abase themselves and to exalt and seek Gods honour for so doth Christ teach ver 18. that a teacher should seek his glory that sent him and so himselfe did in carriage and doctrine 5. Such as do run unsent and do broach their own inventions and errours they certainly affect the praise of men and hunt after vain-glory let them pretend to what modesty and humilitie they will for he that speaketh of himselfe seeketh his own glory the scope of his carriage tendeth to that And albeit selfe-seekers may be for the truth and may make use of it for their own ends yet they are fitted to go wrong if they have a tentation and they will go wrong before they be not respected Yea and God is provoked to give them up to go wrong 6. As true doctrine doth tend to set forth Gods glory and to exalt him So corrupt doctrine devised by men doth not aime at Gods glory indeed whatever
it seem to do for in this respect also he that spaketh of himselfe seeketh his own glory the nature of his doctrine riseth no higher then his own or another creatures glory whereas he that is true or sound in doctrine seeketh his glory that sent him That this may appeare consider 1. Many corrupt and erroneous doctrines do eminently exalt the creature in its merit free-will liberty to dispose of its actions c. to the manifest depriving of God of the glory of grace dominion and soveraignty to the abasing of Christ and his sufferings the denial of providence c. 2. Many opinions and practices in Religion though they pretend to and seem to speak much selfe denial in these who professe and practice them yet they never ascend to give glory to God but to exalt another creature in his roome Such as that voluntary humility in worshipping of Angels Col. 2.18 3. Though some erroneous opinions get place in the world and are cried up as exalting God and Christ Yet he will have no such honour and it is but a real dishonouring of him to think that he needs a lie to set out his glory and to maintain errour under a pretext that otherwise he will want his glory See Joh. 13.7 8 9. 4. As no erroneous opinion doth tend to Gods glory so no erroneous person doth really minde it in maintaining that errour but would exalt himselfe under a pretext of humility and seeks to be accounted and reputed of as somewhat because of his new opinions Doctrine 7. To preach sound doctrine is great faithfulnesse to God and to the souls of people who are taught whereas the unsound Teacher commits the greatest and most cruel of frauds as being false to God and to the souls of people Therefore it is said of the Teacher of sound doctrine the same is true and no unrighteousnesse is in him Not that they are perfect though Christ was so being truth and righteousnesse it selfe but that being true he deales righteously in not having any fraud in his doctrine Verse 19. Did not Moses give you the Law and yet none of you keepeth the Law Why go ye about to kill me Christ having vindicate his doctrine proceeds now to vindicate his practice in healing the impotent man Chap. 5. which had so long stuck in their mindes as an odious practice This he doth upon two grounds whereof the first in this ver is by way of retortion upon themselves that they should seek to slay him for a supposed breach of the Law when yet none of themselves to whom the Law was given by Moses did keep it For clearing this reason 1. We must remember that Christ hath already justified this deed Chap. 5. upon convincing grounds and therefore now he useth only such defences as might pinch them a little nearer 2. As this comparison of his deed with their transgressions doth no wayes argue that he was guilty as they were So neither is it Christs scope to teach men to think their own faults the lesse that others are guilty also 3. Nor is it Christs scope that men should repine because they are reproved by others that are guilty nor yet that mens own guilt should altogether close their mouths from reproving of others for neither was he guilty nor is he teaching men how to defend themselves in ill courses But Christ is reasoning here not so much to the matter as to the persons of these that persecuted him and sheweth that they were not meet challengers of him who were so grosse violators of the Law in their own practice and that however they pretended great zeal to the Sabbath in persecuting him yet their own carriage testified how little they respected the Law being guilty of horrid transgressions and many of them making the Law void by their traditions Doctrine 1. Faithful Ministers ought not onely to be able to hold forth sound doctrine and to give a reason of it but also to stop their mouths who by unjust aspertions cast upon their persons labour to frustrate and make void their ministry Therefore Christ having defended his doctrine doth now vindicate his practice 2. As Christ knoweth the secret intentions of his enemies so he is alwayes ready to remove all scruples against him and to clear that he is unjustly hated and persecuted for he knew their present intentions of which verse 25. though the people were ignorant of it verse 20. and puts them to it why go ye about to kill me 3. As the Law of God doth oblige men to obedience by reason of his authority who enjoyneth it So it addes to the obligation when a people consider how eminently God hath been seen in enjoyning of it and what priviledges they enjoy by having of it Therefore when he is about to urge their obligation to obedience from the Law he presseth them to consider Did not Moses whom not onely ye honour but who was trench-man and conversed familiarly with God when he appeared in glory upon the mount give you the Law and not to other Nations Psal 147.19 He speaks to them who were successors to these who received it as if they had been then present 4. Albeit the Law hold forth and oblige men to duty yet not only are there some who grosly transgresse against it but there are none who can make it appear that they keep it perfectly for saith he yet none of you keepeth the Law and not some onely And albeit there were many better then they who sincerely endeavoured to observe it yet even these did not attain to perfection 5. Albeit men may and should in their stations reprove and censure others who are guilty even though themselves be compassed with infitmities and failings yet not onely it is sad when grosse transgressours of the Law have power in their hands which they employ against the innocent as if they were guilty as here they did with Christ But it concernes every one who hath a calling to reprove and censure 1. To labour so farre as may be to be blamelesse themselves otherwise they do undergo much shame and do frustrate the end of their dealing with others Matth. 23.4 2. To be more taken up with their own failings then with the failings of others Mat. 7.3 4 5. And upon this 3. To deal compassionately with others in their failings as being conscious to themselves of their own infirmities All this is imported in Christs challenge of them as it is before explained that they should deal so violently with him for a supposed breach of the Law when yet they were little affected with their own reall miscarriages Doctrine 6. The Lord reckons it to be but hypocrisie and fury when men pretend zeal for God against others and in some matters and failings and yet do allow themselves in as bad or worse courses for so much also doth Christs reasoning import that however they pretended it was zeal for the Law and Sabbath made them so hot in pursuing him
yet if it had been so they would have made more conscience of it in their own practice And indeed many may pretend the honour of God in somewhat they do who when their other works are seen do give their profession the lie Verse 20. The people answered and said Thou hast a devil who goeth about to kill thee Christ is interrupted in his Apology by the multitude who being ignorant of the Rulers plots which others knew better verse 25. and seeing him get liberty to preach and none molesting him they cry out that he was madde and possessed that should apprehend any such thing Whence learn 1. Albeit persecutors have many on their side to be enemies to Christ yet they are but few of them who are made privy to their plots and cruel projects As here we see the people or multitude ignorant of all this who goeth about to kill thee Many who are on persecutors side are to be pitied and not to be suspected as accessory to all the machinations of their leaders 2. It is great want of charity when men do not onely taxe a particular fact which they suppose to be wrong but do also reflect upon the person who doth it and passe hard censures upon the principles from which it floweth for albeit his apprehension had been false as it was not and men are bound to trust Christs verdict rather then their own sense and reason yet it was hard measure because of this to assert thou hast a devil This was a very frequent designation among them of one that was distracted and erâ—ed dangerously for whereas they could acknowledge Gods fatherly hand in moderate chastisements they looked upon groâ—er distempers as an evidence that a man was delivered over to the Executioners hand Which however it be not still true and is very sad when it is true Yet a Saint may be exercised with a messenger of Satan 2 Cor. 12.7 and yet be in his Fathers hand still Onely it is to be marked that they are affected with what they think to be a visible possession who yet were little troubled with a spiritual possession under which many of them were kept in bondage 3. It is the lot of Chist and his followers to lie buried under the most horrid of calumnies even to be looked on as acted guided and directed by an evil spirit And Christ himself submitted to this that he might sanctifie such a lot to his followers as here we see and frequently elsewhere in the Evangelists Verse 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you Circumcision not because it is of Moses but of the Fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day Christ passeth over this calumny without a reply and goeth on with his discourse Wherein he cleareth the multitude what the quarrel was the Jewes had against him and subjoyneth a second reason for vindication thereof taken from a parallel act approven by themselves The summe is That however they marvelled at his deed yet they had like practices among themselves justified by the Law For Moses did give them a Law received from the fathers that Circumcision should be administred on the eighth day and they did circumcise on the Sabbath day if it fell to be the eighth without any scruple or violation of the Law yea in obedience to the Law And therefore they had no cause to be angry at him because he had healed a man both in soul and body on the Sabbath The parallel here is not so much betwixt the person of Christ and Moses as betwixt the Ordinance enjoyned by Moses and practised by them and Christs deed For clearing whereof Consider 1. The equality or parallel consists in this that as Circumcision was a work of piety as being a Sacrament and Seal of the Covenant So also it was a work of necessity in respect of the precept that the Law of Moses might not be broken And on the same grounds was Christs work to be justified being a work of piety to heal a mans soul and a work of charity and necessity to help a man who had been so long in distresse We need not to insist to enquire why the Lord would have Circumcision precisely on the eighth day whether because he would have the seventh day which Physicians account a critical day over before this painful Sacrament were administred but would have it delayed no longer or upon some other typical reason It sufficeth us that Gods will is a sufficient reason for his command 2. There may also some disparity be found betwixt these two which pleads yet more strongly for Christs practice As 1. In administring of Circumcision there was more pains and labour on the Sabbath then in what he did having with a word made the man whole 2. Circumcision though an Ordinance of God yet was painful and for awhile hurtful to the body He on the contrary healed him who had been long pained 3. Albeit Circumcision was a work of piety because it was a Seal of the righteousnesse which is by saith yet many who received it did not get their hearts circumcised And therefore his deed was much more a work of piety having not onely healed the mans body but his soul also for so the parallel runs and so these words are to be understood I have made a man every whit whole or the whole man whole and so appears in part from his adhering to Christs directions when they are quarreled chap. 5.10 11. Doctrine 1. Christs followers ought to be deaf men to reproaches and to carry themselves modestly when they meet with personal injuries and affronts As here Christ by his practice doth teach who never so much as owned their bitter reflection verse 20. 2. Men who are most wicked and lewd may yet so far delude themselves or seek to deceive others as they cannot look upon some supposed ills but with wonder and astonishment for these vile men did all marvel at this work of Christ pretending to detest it as an horrid prophanation When yet they were nothing affected with their own grosse abuses and violation of the Law 3. It is great injustice and want of charity to stumble at one failing of a man suppose it be real who makes not an habit of it but otherwise is blamelesse Therefore saith he I have done one work and ye all marvel wherein he not onely opposeth his own work to their frequent circumcising on the Sabbath but sheweth that it was a great testimony of his innocency that they could object but that one work to him and that it was great injustice to taxe him so hardly though it had not been right seeing he had no custome of such transgressions 4. The Lord in
his deep wisdome hath so contrived his Law that albeit divers precepts concurring at one time may seeme to crosse one another yet no man that is not under the power of an erring conscience who whatever way he turn him doth either sinne materially against the Law or interpretatively against God in going over the light of his conscience will ever want a lawful out-gate but may follow one command without violation of another for so doth Christs arguing teach His instance of Circumcision without prophanation of the Sabbath and his arguing from thence to justifie his own practice sheweth that these particular instances are grounded on a general rule That in the concurrence of many seeming contrary precepts it is the will of God that one of them should give place to the other for that time and that without sinne in him who doth so Which may be branched out thus 1. A general command gives way to a special precept when both cannot be observed at one time As here the general command of sanctifying the Sabbath gives place to the command of Circumcision on the eighth day when that day fell to be the Sabbath 2. The moral duties of the first Table take place of duties of the second Table when they come in competition Though a man be bound to provide for his family to love his friends wife and children yet all these must give place to his love to God and his truth and he must forsake all these yea and in some respect hate them when they would hinder him in his duty to God 3. Ceremonial duties and external performances of the first Table do give place to moral duties of the second Table And therefore Christ frequently justifieth his own and his disciples practices on the Sabbath by shewing that God required mercy and not sacrifice Doctrino 5. Albeit it be the will of God that his people do sanctifie the Sabbath by ceasing from their ordinary imployments yet several works may be done thereupon without violation thereof for Christs instancing of Circumcision on the Sabbath without breaking of the Law of Moses and of his own fact sheweth that these instances are grounded on this general rule That the doing of every work upon the Sabbath is not a violation thereof And particularly 1. Works of piety are the very sanctifying of the Sabbath as here to administrate a Sacrament and do good to a mans soul and the Priests were blamelesse in killing and washing sacrifices on that day Matth. 12.5 And we under the Gospel should go about our work with more delight on that day in regard it is more spiritual and easie then formerly 2. Some works albeit they be not works of piety yet are lawful in so far us they are necessary means of and have a tendency unto works of piety So were they allowed a Sabbath dayes journey to go to their solemne meetings and worship and the pains that men take in needful apparelling and refreshing of their bodies and going to the publike places of worship are no violation of the Sabbath if they be done with a Sabbath dayes heart 3. Works of mercy and charity are also lawful on the Sabbath as here it was lawful to relieve a miserable man so also Luke 14.5 providing they be such works indeed not onely in the intention of the worker but such as in their own nature are necessarily required for performance of mercie and charity 4. Works of necessity may lawfully be done on the Sabbath though they were servile employments as here Circumcision was in respect of the command and his healing of the man See Luke 13.15 Yet that we abuse not this and violate the Sabbath under a pretext of necessity We ought 1. To distinguish betwixt a necessity that is inevitable into which providence casts us and a necessity that is only contracted through our own former negligence The first doth warrand us to work what we are necessitate to do but the other doth involve us in guilt whatever may be done upon it 2. We are to distinguish betwixt a necessity that is onely imminent or possible and feared that it may come and a necessity that is incumbent and present The former cannot warrand a man to work on the Sabbath but the latter doth A man must not gather in his cornes upon the Sabbath because he fears it may raine the next day or a stood may come and carry it away but a man may recover and preserve his cornes on the Sabbath from being carried away with a present inundation 3. We are to distinguish betwixt the ceasing of gain by the intermission of a lawful calling on the Sabbath and an emergent damage by reason of some providential dispensations The former doth not warrand working on the Sabbath day but the latter doth Albeit it be necessary that a man improve his means in a lawful calling for the maintenance of his family Yet it is not lawful for him to continue his trade and calling on the Sabbath upon pretence that he will be a loser by the intermission thereof But a man may lawfully recover his means from fire water or other accidents on that day Doctrine 6. Men who are possessed with self-love and with prejudice against others will readily count that a fault in their neighbours which yet is no fault and will allow that in themselves which they condemne in others for so doth Christs reasoning from their practice to his deed import that they did these things as approven service as they were and yet when he did the like they were angry at him And so doth he elsewhere plead from the example of David and of their Priests Matth. 12.3 4 5. 7. Whatever persecutors of Christ and his people do pretend yet the rising glory of Christ and of his truth is the true cause of their spleene Therefore albeit they made a noise about the mans carrying of his bed on the Sabbath Chaper 5. 10. yet he tels them the true cause is I have made a man every whit whole on the Sabbath day and â—o am glorified 8. Christs pleading for this as a work of piety as the parallel beareth and hath been shewed in the Exposition doth import that Christ did heal this mans soul as well as his body And so it teacheth 1. As men have soul diseases as well as bodily whereof they should be chiefly sensible and which till they be cured men are never compleatly whole So it may be an encouragement to go to Christ with outward troubles that in seeking help to these men may get that and spiritual mercies also for so dealt he with this poor man whose great care was onely to be healed of his long infirmity 2. It is a very dangerous condition to be sent to Christ with outward trouble and yet not get some spiritual and saving benefit from him with their deliverance before they come away for it was Christs way when persons were brought to him with outward troubles to cure their souls
before they came away It saith much to the incurablenesse of mens spiritual condition when they are afflicted and make some fashion of coming to Christ with it yea and are delivered and yet continue unrenewed Doctrine 9. His pleading this as a work of charity and necessity teacheth That mercy and compassion in Christ will omit no occasion of shewing it self comfortable to the miserable and them that are in necessity for he will not intermit to help them when he seeth them even albeit it be the Sabbath And this will yet further appear if we consider that one might object that there was no such necessity but the man who had endured that infirmity thirty eight years might endure it yet one day whereas Circumcision in respect of the command could not be omitted But the answer is easie that not only the duty of charity requireth that the miserable be presently helped but however the man might have endured it yet Christs love and pity laid on the necessity and could not forbear And albeit the man might be hardened in his trouble by reason of long continuance yet Christs pitie is as tender towards him as if it had been the first day yea so much the more as he had endured it so long albeit in deep wisdome he reserved the cure for his own hand This may help to correct the jealous thoughts of Gods people who complain that they are forgotten under their long continued trials 10. In declaring that Moses gave them Circumcision Christ adds a correction not because it is of Moses but of the Fathers as indeed it was given to Abraham long before Gen. 17.10 Whereby 1. He would put them in minde that there was a covenant and promise made and seals annexed to it long before the giving of the law by Moses that so they might gather that the law which came after could not make the promise void as it is argued Gal. 3.17 2. Because they doated so much upon Moses yeâ— and eyed him more then God in the ordinances they receiveed by his Ministry Therefore Christ puts him in his own roome and sheweth that precious Ordinances were given to others as well as to him It teacheth That when eminent instruments are too much doated on and idolized by men it provokes the Lord to debase them and to let it be seen that they are but his instruments As here he doth with Moses Verse 24. Judge not according to the appearance but judge righteous judgement Unto this argument Christ subjoines an inference or conclusion that it was their duty to judge righteously of his work and not to be led by appearances such as looking on the one part to Moses his authority and on the other to his basenesse and so to condemne him but should compare the one fact with the other and see how they aggreed and rather see a divine power shining in his works setting forth his glory and justifying them then stumble at his works by judging him according to outward appearance to be a meere man Doctrine 1. Christ and the friends of truth desire nothing but righteous judgement and will not be affraid to go to the bar with their enemies if they can get justice and equity for he desires that they judge righteous judgement He had already examined his own way and found it to be right and therefore feared no trial and so should his people sit upon their own assize 2. Men are oft-times so blinded with visible appearances and maskes with passions interests and prejudices that they see not through causes as they are in truth but do judge of them according as they are represented in a false mirrour either judging of a cause as it is masked with pretences or loaden with prejudices or according as they esteeme of the person that owns it Therefore it is requisite they be warned that they judge not according to the appearance or according to external appearance or the outward view they take of persons 3. Whosoever do condemne what is right because of their prejudice against persons or out of respect to persons do justifie what is wrong and who so do rashlie judge of things without considering all circumstances do deal unrighteously before God for so much is here condemned by Christ judge not according to the appearance but judge righteous judgement See Deut. 1.16 17. Verse 25. Then said some of them of Hierusalem is not this he whom they seek to kill 26. But loe he speaketh boldly and they say nothing unto him Do the Rulers know indeed that this is the very Christ 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Christ having thus debated with the Jewes and multitude about his doctrine and practice he in the second place is assaulted by the inhabitants of Jerusalem who knew the Rulers plots better then others And 1. They crie out upon their Rulers wondering what is become of their zeal and forwardnesse who were seeking him to kill him and yet now when he preaches so boldly they meddle not with him 2. They alledge in derision that the Rulers were so moderate possibly because they beleeved him to be the Messiah But as for them they think they have strong reasons wherefore they could not joine with them in that opinion For they know whence this man is whereas no man will know whence the Messiah is when he cometh As for the first part of their reason it cometh more fitly to be considered in Christs answer But in the second part they assert a manifest untruth for albeit Christ in respect of his Godhead was prefigured by Melchizedek who in that state is brought in Scripture without father and mother without descent having neither beginning of dayes nor end of life Heb. 7.3 and it is said of Christ in that respect who shall declare his generation Isa 53.8 Yet it is as clear that in respect of his humanity the Scripture clearly points out what tribe he should come of his descent family and linage and the place of his birth Doctrine 1. When wicked men are put to silence in debates yet will they not be gained but this will irritate their corruptions to start new questions about truth and new prejudices against the maintainers thereof for their not replying to his reasonings makes it clear they were convinced and yet this availeth not but they are irritate and imbittered that the Pharisees are not more violent and they run to new debates 2. Ordinarily they who enjoy most advantages in a visible Church do in a declining time prove worst of any for they of Jerusalem the chiefe City and the place of solemne publike worship for all the Nation are more upon the persecutors plots and more enraged then any 3. God can preserve his own in the faithful discharge of their duty in ill times in an admirable way so that even their enemies themselves may wonder at it for say they Is not this he
division among them But there are some so violent that they will dispute none but with their hands and yet are impeded Doctrine 1. Christs doctrine will not want effects among hearers but will either gain ground upon them or put them to disquiet debate and vexation As here we see 2. Schisme and division is an ordinary consequent that followes upon the preaching of the Gospel Not through the Gospels fault but by reason of the divers tempers of men unto whom it is preached for there was a division among the people because of him 3. Diversity of opinions in matters of Religion is a mean and occasion of divisions and rentings among a people for it was upon their different apprehensions concerning him that this division arose among the people 4. Mens ignorance or not right understanding or taking up of the truth and one of another may breed division whereas otherwise there would be an agreement for they who said of a truth this is the Prophet and they who said this is the Christ did in effect agree for he is a Prophet and that is one of his offices as Messiah to be that great Prophet of whom Moses spake Deut. 18. And yet their own mistakes in conceiving that these two were different bred a division betwixt them 5. Men may be much affected with Christ and his excellency who yet come far short of the truth of what is in him and who do not come to him as a Saviour for when they are affected with him as a Prophet yet they come far short and do not see him to be the Christ 6. As for these who acknowledged him to be the Christ we may either conceive that they did but see him to be so but yet made no use of him As indeed the conviction of many doth produce but small or no effects Or that they were indeed sincere and yet no more mention is made of them For the Lord seeth it sitting oft-times to bury the memory of many of his dear children in silence who yet are no lesse honest then these who are more famous Thus albeit the Lord did choose Matthias Act. 1.23 26. and that rather then Joseph whom it seems the Apostles preferred to him and therefore mention him first Yet it pleased him never to registrate a word more of him And by this he would teach That to be famous and in an account in the world or noted among professours is not the great businesse in Religion nor that which the truely sincere will make much account of 7. Mistakes and ignorance are a great impediment to the successe of the Gospel This appears not only in them who mistooke the prediction concerning the Prophet as if he were to be another then the Messiah But in these also either the same or other persons who being indeed acquainted with the Scriptures which make mention of Christs linage and the place of his birth are yet ignorant of the truth about Christs nativity supposing that he was of Galilee because he was educate and resided most there Shall Christ come out of Galilee Hath not the Scripture said that Christ cometh of the seed of David and out of the town of Bethlehem where David was which indeed was true in it selfe and true of Christ Matth. 2.1 though they were ignorant and mistook him 8. Men are oft-times exceeding guilty in the matter of their own ignorance because they do so affect it and do not search for knowledge but rather delight to have somewhat to cavil at for such was their way here as they knew from Scripture where Christ should be borne so they might easily have been cleared of their doubt if they had enquired at himself his mother or disciples but they desire to cavil and shew their wit against him 9. There are some men so brutish in their violence against Christ that his fairest offers and his respect among others do but set them on edge against him for after this sweet preaching and after that some were affected some of them would have taken him 10. The Lord in his wise providence doth so order that many who are very eager to wrong Christ and his followers shall yet want power to do it for but no man laid hands on him which followed not from any natural conscience or reverence in them toward him but from the over-ruling and restraining power of God Verse 45. Then came the officers to the chiefe Priests and Pharisees and they said unto them Why have ye not brought him 46. The officers answered Never man spake like this man Followeth the confusions that arose in the Council of the Rulers about Christ occasioned partly by the returne of the officers without him to ver 50. and partly by some divisions among themselves verse 50 51 52 53. Albeit this was a solemne day yet it seems they stay not at the publike service but are conveened in Council against him being earnest to have him taken before the feast were ended that so they might prevent his withdrawing of himselfe among the multitude And albeit they had sent out the officers before ver 32. and belike they did so from day to day that they might watch all occasions for apprehending of him Yet it seemeth they had received strict enjunctions to bring him this day lest the occasion should be lost And in these verses we have their returne without their errand and when they are posed why they did so they give a better account of the preaching then of their commission declaring that he preached so singularly that they could not meddle with him Whence learn 1. Albeit it be both lawful and necessary that seducers be restrained by civil power Yet it is a mark of a decayed and persecuting Church when Ecclesiastick Rulers lay aside all use of their spiritual weapons and do only arme themselves with force and power for so was it here their instruments to do their affairs for them were officers and therefore no wonder they employ them against Christ to bring him before them by force 2. The Lords providence is alsufficient when he pleaseth to disappoint his fiercest enemies and to make them masse their errands and purposes for the Messengers return without successe 3. As it is a great evidence of mens pride when they think nothing should stand in their way and they do rage when they are disappointed So the Lord seeth it meet to vexe persecutors and to make their own confident creatures grieve them for by reason of their disappointment they are in a rage and do power it out upon their own servants who did not serve their ends well enough Why have ye not brought him 4. It is righteous with God that they whose great work is to oppose Christs doctrine and who shut all doores that themselves be not troubled with it should be forced to hear their own creatures preach his praise little to their contentment for theâ—e Rulers would not hear Christ and their case was to hinder any from
hearing him and now they are made to hear their own officers preach of him in their own defence 5. As Christs doctrine is singular far above the law So also was he singular in his way of it for authority humility grace power and evidence for so do the officers confesse of him Never man spake like this man they never heard a Scribe preach in that manner See Psal 45.2 Luke 4.22 Matth. 7.28 29. 6. Such is the power of Christs doctrine that even such as come unto it with a prejudice and with a purpose to persecute the Messengers thereof may be taken by it themselves and if not converted yet bridled and restrained for this is the reason why they brought him not Never man spake like this man and therefore they were bound up and had no power to meddle with him And albeit there be no great evidence of their conversion for many may like preaching and it have strange effects on them who yet are for from God and belike if they had been indeed converted they would hardly have returne with any account Yet Christ can and hath converted even such And it doth speak his praise that by the means of spiritual preaching he can restrain mens fury when yet they are not really converted nor their heart changed Verse 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees beleeved on him 49. But this people who knoweth not the Law are cursed The Pharisees who were ill pleased with their returning without their earand are more nettled with their reason and do upbraid them that they should suffer themselves to be deceived who were their own attenders when yet none of the Grandees or learned Rabbi's had closed with Christ only an accursed crew as they esteeme them of ignorant people doated on him Whence learn 1. It is an old but injust imputation to account such as embrace Christ and his truth deluded for so do they reckon here are ye deceived 2. Christ when he pleaseth can adde to the vexation of persecutors by bringing the knowledge of the truth which they persecute in others in among their own confident creatures and making them respect it whom they would least suspect of any for they are now put to it to apprehend that Christ is coming in among their own followers and that they are also deceived 3. When corrupt men are never so much convinced yet all that will but contribute to encrease their rage and their opposition to truth for albeit it might have pleaded much for Christ among them that their very creatures are affected with his doctrine Yet all that followeth thereupon is their greater eagernesse to bear him down 4. Such as expresse any respect to Christ and his truth in evil times may expect much allurement and insinuation from Satan to draw them back and that enraged persecutors will cover their fury with enchantments to see if they can prevaile for these words are ye also deceived although spoken in anger yet do not tend expresly to cry them down who had said somewhat on Christs behalfâ— but to insinuate with them that they should quit that course alledging not only that they were deceived but that however the multitude went wrong yet they expected better things of them who were their ordinary followers 5. Such as will not stoop to Christ nor respect the honour of being his servants are justly left to stoop to their own servants to intreat for their countenance in their wrong course Therefoâ—e these eminent Rulers must thus insinuate and flatter their base officers that they may not want a back in their course 6. It is nothing strange to see eminent men for authoritie and parts so puffed up with their own grandour and with a conceit of their own learning and knowledge that they will not stoop to Christ nor embrace him for they confesse that not any of the Rulers or Governours of the Jewes or of the Pharisees their eminent sect though not all of them Rulers have beleeved on him 7. It is an old engine of Satan to keep men from Christ by reason of the opposition made unto him by eminent and able Church-men for this is the reason whereby they think to disswade them Have any of the Rulers or of the Pharisees beleeved on him But this will prove a weak argument to them who have learned to call no man Rabbi 8. To live ignorant of God especially in a visible Church is in effect a cursed condition for this general is of truth the people who knoweth not the Law are cursed though it be ill applied here 9. It is an ordinary device of Satan to deterre men from embracing the truth by branding them with odious and injust imputations who do follow it for this they urge as another strong argument But this people who know not the Law are cursed speaking contemptibly of them as a base ignorant and cursed crew Whereas not only is it high presumption in Church Rulers thus to undervalue Gods heritage in respect of themselves but if all this had been true yet it was unjust for them to lay all the blame upon the people when themselves were they who kept the people in ignorance But it was most injust thus to traduce the followers of Christ who by seeking to the fountain of blessednesse and embracing the promised Messiah did prove their knowledge and blessednesse whereas they themselves were in effect blinde many of them by malicious shutting of their eyes and cursed Ver. 50. Nicodemus saith unto them He that came to Jesus by night being one of them 51. Doth our Law judge any man before it heare him and know what he doth While they are thinking to reclaime their Officers a new confusion ariseth among them and they are refuted in their proud brag concerning the unanimitie of their Rulers by Gods stirring up of Nicodemus who though he do not yet openly avow Christ yet he pleads that he might have fair justice and that they who taxe the people of ignorance of the Law would not manifest their own ignorance in condemning him unheard and before they examined narrowly what he had done Whence learn 1. Christ when he pleaseth can give persecutors more work then they can overtake and raise up so many witnesses for himselfe that they will hardly know how to refute them all for before they have done with the officers Nicodemus gives a new testimony 2. God can turn persecutors loose even where they think they are surest and raise difference of judgement even where they blesse themselves in their unitie for they use it as a strong argument to their followers ver 48. that the Rulers are all against Christ and now they are refuted by Nicodemus a Ruler 3. Such as are but infirme and weak may yet get courage in a time of need to speak for Christ And albeit true faith may lie long lurking when it is beset with the centation of a great
with so much obstinacy in thâ—se Jewes doth in the rest of this discourse give up with them And declareth that however he could not only discover but convince them of much sinne and maliciousnesse yet since they were so corrupt he would rest satisfied in his Fathers approbation and would leave them upon God who is true in his Word and particularly in his promises made to him and who would certainly reckon with them for their despising of his doctrine when he taught nothing but what he received from him Whence learn 1. As Christ hath still much more to say to the wâ—cked then he will say to them in this world So it is his sad judgement in particular on some that when he hath saddest quarrels against them yet he gives over dealing with them Therefore saith he I have many things to say and judge of you when yet he gives them over though they drâ—w him to debate again See Ezek 3.26 2. When men do reject Christ and his doctrine albeit they may be letten alone for long enough Yet they have Gods Tribunal before which to answer for their contempt Therefore doth Christ leave them on God who is true and will avenge their contempt of him 3. Though all the world should oppose Christs doctrine yet God will own and make it good and will prove himselfe true in performing all the promises made to Christ and his servants for taking order with such as oppose them and their message Therefore doth he acquiâ—sce in this He that sent me is true to wit generally in the doctrine which he delivered in his name and particularly in the promises made to his Sonne that he would own and support him in the work of Redemption and in the promises also made to his servants 4. They. who would be born out against all the opposition of men with the comfort of Gods approbation should make sure that they have his calling to what they undertake and that they cleave faithfully to their commission for hereby is Christ supported He sent me and I speak those things which I have heard of him 5. Such as are sure of Gods calling and commission and of the truth of what they receive will be encouraged to preach it boldly though all the world should not beleeve but oppose them for saith Christ I speak and that even to the world or openly those things which I have heard of him He was upon the Fathers counsel and knew the certainty of this doctrine and therefore stands to it and so others also 2 Cor. 4.13 6. Christs doctrine may safely be leaned to as containing nothing else but what he hath heard and received from the Father for so doth Christ call it those things which I have heard of him Ver. 27. They understood not that he spake to them of the Father 28. Then said Jesus unto them When ye have lift up the Son of man then shall ye know that I am he and that I do nothing of my selfe but as my Father hath taught me I speak these things 29. And he that sent me is with me the Father hath not left me alone for I do alwaies those things that please him This sad doctrine taking no effect by reason of their ignorance who understood not that he spake of the Father when he mentioned him that sent him Christ doth further certifie them that though now they were ignorant yet after they had with wicked hands crucified him then they should be made to know that he is the Messiah that he doth all things according to the Fathers will and that the Father is alwayes with him as being his obedient Sonne Whence learn 1. Were doctrine never so clear yet Satan will keep men from understanding it either by their ignorance or malice for though he had oft-times before spoken of him that sent him yet they understood not that he spake to them of the Father Wherein there was not so much simple ignorance as malice and prejudice which transported them 2. The ignorance of wicked and malicious men will be removed in due time little to their advantage Therefore Christ threatens that they who understood not shall know 3 Such as do wickedly oppose Christ and his truth will readily run the length of bloody persecution before they cease for so doth Christ forewarne them that they will lift up the Sonne of man by putting him to suffer on the crosse He calls himselfe here the Sonne of man to shew that he suffered only in that nature and to point out his condescendence that he became man that he might suffer 4. Christ did so love his people that he willingly gave himselfe to redeeme them and would do nothing that might hinder his being put to that cursed death which might redeem them from the curse Therefore albeit he warne them of it yet he will not hinder it to take effect nor so much as speak a word to stop it 5. Wicked men are never further from their purpose then when they think they are nearest to it and as this is true in their own prosperity Psal 92.6 7. So also in their violent persecution of Christ and his followers Therefore doth Christ signifie that by getting this advantage of him to put him to death they should gain nothing but lose much See Mich. 4 11 12 13. 6. The suffering of Christ and his followers whatever enemies may account of it or whatever it seeme to be to flesh and blood Yet it is their real honour and exaltation Therefore doth he call their crucifying of him a lifting up of the Sonne of man not only because he was indeed lifted up upon the crosse but because it was an exaltation of him See Chap. 12. 32. It is an honour in Saints to be employed to suffer Act. 5.41 it is accompanied with much of the Spirit of glory 1 Pet. 4.14 and is a step and the way to glory Luke 24.26 and therefore gets this name 7. It is one peculiar advantage of suffering that Christ and his followers true dignity and acceptance with God is never more clearly and convincingly seen then in the time of it and after it Therefore it is subjoyned as a particular proofe that it should be an exalting of him that then shalle ye know that I am he or the true Messiah obedient unto and approven of God as after followeth And so we finde accomplished in that in his sufferings Pilate and his wife give him a testimony the Centurion seeth his glory Matth 27.54 The darkning of the Sunne the renting of the rocks and the vail of the Temple the opening of graves c. did bear witnesse who he was And afterward the sad plagues that came on them for rejecting of him declared that he was the Sonne of God 8. It is a sad judgement upon malicious wicked men that they are permitted to run the utmost length of their violence and then and not till then their consciences and Gods judgements are let loose upon them
entrusts them for this cause doth Christ shew that the truth for which they did persecute him he heard it of God and so their quarrel was in effect against God the Author of that truth And as this may deterre men from such violent courses so it may sweeten the bitter cup when it is held to the head of any of Gods servants 12. Let wicked men cavil never so much against Christ or strive to clear themselves yet he will not alter his verdict of them till they change their manners Therefore over again doth he conclude ye do the deeds of your father that is deeds like unto his and deeds whereunto he driveth you 13. Christ is so milde even to his violent enemies that when he reproves them he rather desires that they should severely judge themselves then that he should deale too harshly with them And when he reproves any it is their duty to set conscience on work to apply and enlarge the challenge against themselves for these causes it is that he now the second time saith only ye do the deeds of your father not naming who that father is but leaving that to their own consciences to gather when they should think seriously on the challenge Verse 41. Then said they to him we be not born of fornication we have one Father even God The Jewes are not yet silenced but do bring forth a new objection in this verse about their parentage and original Where by fornication I do not understand bodily filthinesse but idolatry which is frequently in the Prophets called fornication or adultery And the scope of the verse is this They perceiving now that Christ is not speaking of their carnal descent and pedigree but of their spiritual original and descent do assert that in this also they had enough to say for themselves and that as Abraham was their father in respect of carnal generation so being considered in their spiritual state and being they were the children of that one only true God And this without regarding his former reasons to the contrary they labour to pâ—ove by this Argument That they were not borne in an idolatrous state but in the true Church nor were idolaters themselves but worshipped God according to his Word and therefore were his children And though it may be objected that their progenitouâ—s were idolaters as may be â—â—en in Abraham Josh 24.2 and frequently in their progenitonâ—s throughout the history of the Bible Yet that doth not render their ground untrue though it do not prove the conclusion as will be seen afterward for even a Church infected with idolatry may bring forth children to God in respect of outward Church-state so long as she hath not got a bill of divorce Ezek. 16.20 Doctrine 1. Idolatry is indeed spiritual fornication and a breach of that marriage Covenant that is betwixt God and his Church and whatever be Gods indulgence for a time yet it doth deserve that the Church should be rejected as not his wife and that her children should be no more accounted his then bastards are allowed to succeed to an inheritance for so much do they acknowledge that it is fornication and that to be born of fornication and to have one Father even God are not consistent See Hos 1.9 and 2.2 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints but may be so impudent also as to boast of their adoption and communion with Gâ—d for so do they after their glorying of Abraham they adde we have one Father even God See Matth. 7.22 Hos 8.2 3. Albeit it be a great mercy to be borne members of a true Church and to worship God according to his own ordinances yet that is not enough to prove any to be a true child of God for albeit their argument be true we be not borne of fornication yet it doth not hence follow that God is their Father as Christs reply doth teach us Verse 42. Jesus said unto them If God were your Father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Unto the end of verse 47. we have Christs reply to this exception containing several particulars And first He evinceth that they are not Gods children which he proveth from this reason that if they were so certainly they would love him seeing he is from the Father by eternal generation and cometh into the world by his Incarnation not of his own head but being sent of the Father Whence learn 1. Christ is a lovely object and ought to be beloved of his Church for so is here required that they should lâ—ve him And who so do not love the Lord Jesus Christ they are excommunicate in the highest degree 1 Cor. 16.22 2. None can justly pretend any interest in God as his children but they that love Christ who in his divine nature is the expresse image of his Father and in his office is employed by him for so much doth Christs assertion and argument hold forth If God were your Father ye would love me for I proceeded forth or came out pointing at his eternal generation and come in the present time as it is in the Original to performe this office of Mediatour from God 3. It is a point beyond all contraversie that Christ was sent of the Father to be the Mediatour and Messenger of the Covenant to his Church and consequently that all his doctrine and works were according to his Commission from the Father Therefore is it added for confirmation neither came I of my self but he sent me 4. These reasons given by Christ wherefore Gods children should love him taken from his eternal generation by the Father and his being sent by him in Commission may further teach us in general 1. True lovers of God will give a roome in their affections to others according to the measure of their communion with and interest in God for if the Fathers children do love Christ who is begotten of God and is the expresse image of his person then they will also love others who are begotten of him and bear his image in part 1 John 5.1 2. True lovers of God will love to have intercourse with him and will love every Messenger sent by him and the Messenger for the message sake for that other ground I come from God and he sent me holds out this general That they could not be Gods children unlesse they liked to hear from him and liked these who bring the tidings See Gal. 4.14 15. Verse 43. Why do ye not understand my speech even because ye cannot heare my word This chalenge may be understood generally and so it contains a second proof that God was not their Father taken from their not understanding of what he preacheth which evidenceth that they were not onely under a natural impotencie to hear but were so transported with malice that they could not hear with patience and
Christ and his followers as if they were possessed with an evil spirit then these who are his real slaves themselves for they who are of the devil ver 44. say of Christ thou hast a devil 5. Such is the power of ignorance prejudice or malice when men are possessed therewith that they will draw bad conclusions and put hard constructions upon best actions for upon Christs useful and true doctrine they think they do well to draw these bad conclusions Say we not well intimating they had a custome of it before that thou art a Samaritan c. since thou speakest so Ver. 49. Jesus answered I have not a devil but I honour my Father and ye do dishonour me 50. And I seek not mine own glory there is one that seeketh and judgeth 51. Verily verily I say unto you if a man keep my saying he shall never see death In these verses we have Christs answer to this blasphemous calumnie And 1. He declareth that he had no devil but was honouring his Father in what he did and said and therefore it was their great sinne thus to reproach him ver 49. 2 Lost they should think he took to is ill as an indignity done to him he declareth that he was no selfe-seeker nor hunter after vain-glory nor needed he avenge himselfe on them since the Father will honour him and take course with them who rub upon his glory ver 50. 3. To shew what his true glory is and what their losse is who despise his Word he sheweth what blessed effects shall follow upon observing of his doctrine ver 51. From ver 49 Learn Bitterest calumnies should be answered meekly by Christs servants And however men fâ—ile in duty to them yet they should still cleave to duty Therefore doth Christ meekly deny the calumny I have not a devil and refutes it with reason 2. As it is the duty of all Gods people to seek the honour of God as their chiefe end so Christ did eminently honour his Father both in his doctrine and obedience for so saith he I honour my Father See Joh. 17.4 3. They who sincerely seek Gods honour do prove that they are not guided and acted by Satan whatever the world think or say of them for so doth Christ prove his point I have not a devil but I honour my Father 4. Mens innocent lives and carriage is the best mean to refute unjust calumnies and reproaches for so doth Christ refute their blasphemy by his honouring of God in his carriage 5. It is a commendable zeal for God honour when his faithfull servants will not suffer wicked men who carry the devils stamp and image to father themselves on God as his beloved and dear people for in this particularly did he honour his Father here in telling them plainly what they were 6. As mens honouring of God will not stop the mouths of malicious slanderers So their sinne is very great who reproach them who do honour God And particularly this holds true of Christ who cannot be dishonoured but it rubs upon the Father also Therefore saith he by way of sad chalenge I honour my Father and ye do dishonour me See Joh. 5.22 23. From ver 50. Learn 1. Such as unfeignedly seek Gods honour will not hunt after vain-glory nor seek their own glory save in so far as Gods honour is stricken at by the reproaches cast on them Therefore doth Christ subjoyn I seek not mine own glory 2. Such as unfeignedly seek Gods glory need not be anxious about the reproaches they meet with seeing God undertakes to see to that Therefore also lest they should think the want of honour from them grieved him he saith I seek not mine own honour there is one that seeketh and judgeth 3. As Christ did honour the Father in going about the works of his calling so the Father did undertake and hath now honoured him and will avenge all the blasphemies and reproaches that wicked men belch out against him for saith he there is one that seeketh and judgeth From ver 51. Learn 1. Christ is never so angry with his foes as to forget his friends Yea he delights to conveigh his threatnings against enemies in promises to his children if so be they will consider their losse and yet take hold of his offer Therefore instead of threatning he makes a gracious promise and that not only for the confirmation of any weak ones who were then hearing but to try what such an offer might yet work upon these wicked men 2. Albeit most part of men make but little account of the matter of their salvation and these who have any thoughts about it are very averse from crediting Christs naked Word about the way to it Yet Christ would have it looked upon as a weighty businesse and would have it out of all contraversie that he will make good the Word which he speaks concerning it Therefore doth he premit his ordinary asseveration to this doctrine Verily verily I say unto you that he may teach them that it is no light or trivial matter he is speaking of and that he may remove all hesitation concerning the truth of his Word 3. Such as would receive any benefit by Christs doctrine should not only hear it but lay it up in their heart and keep it in some measure of sincerity in their life for it is required that they keep my saying 4. Albeit such as cleave to Christ and make conscience of obedience to his Word may meet with very many troubles and may oft-times have very great fears about death and their eternal happinesse Yet they shall be secured from eternal death and all their other troubles and bodily death it selfe shall be swallowed up into victory for if a man keep my saying he shall never see death to wit eternal death and consequently shall get a good account of all the steps betwixt him and eternal happinesse Ver. 52. Then said the Jewes unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater then our Father Abraham which is dead and the Prophets are dead whom makest thou thy selfe In these verses they repeat their blasphemy and think themselves confirmed in it and that they have him at a seen advantage in what he last spake For whereas he had said they should never see death who keep his sayings they think that many wayes absurd and reflecting upon himself For 1. Then certainly Abraham and the Prophets were nâ—ne of his disciples for they are all dead Nay 2. â—e behoved to be very arrogant who made himselfe greater then Abraham and the Prophets in that he ascribes a quickening vertue to his Word not only in respect of himself but his hearers also Whereas they not only kept not others alive but are dead themselves Doctrine 1. Wicked men will be as little taken with Christs promises as they are terrified with his
greatest cause of joy and particularly in enjoyment or his rejoycing points at that more satisfactory measure of joy that he apprehended would be in seeing Christ incarnate and with bodily eyes as well as by faith and his being glad points at the measure of joy he attained to in the sight he got the other being reserved till he came to his rest Ver. 57. Then said the Jewes unto him Thou art not yet fifty yeares old and hast thou seen Abraham 58. Jesus said unto them Verily verily I say unto you Before Abraham was I am This last part of Christs answer occasions a new exception against him that he who was so young a man should presume to say he had seen Abraham ver 57. In answer to which Christ asserts that however they take it yet he is before Abraham to wit in respect of his Godhead though upon that also followeth that even then he exercised the office of Mediatour according to the Covenant of Redemption in that nature and so was the matter of the godlies desire and joy even from the beginning as was said before of Abraham ver 56. While they say thou art not yet fifty yeares old though Christ was far younger it may be conceived that Christs condition and exercise being a man of sorrowes and acquainted with griefes had altered him much and made him seem older then he was as indeed exercise of minde will waste mens bodies soone Or it may be conceived to be spoken with a latitude that it was very absurd that he who had not lived so much as the haâ—â—e of an age reckoning an hundred years to an age should say he had seen Abraham who was dead so many ages before Likewise they bewray their malice in their speech obscuring what he had spoken of Abrahams seeing of his day and putting in these words hast thou seen Abraham as thinking it a disparagement that Abraham should take notice of him though he had lived since that time Doctrine 1. The truth of God must not be the worse loved that it be sublime and above the reach of humane reason or that malicious men cannot or will not see and acknowledge it but do account it absurd for here a precious truth is rejected by them as absurd 2. Such as look on Christs outside only and his state of humiliation will never see his true excellency And so many things are true of Christ as God that flesh and blood and they who look on him as meer man will think them most absurd for herein was their mistake they look on him as man only and therefore object Thou art not yet fifty years old and hast thou seen Abraham 3. Let men oppose as they will yet it is a truth beyond all contraversie that Christ had a subsistence before his incarnation and becoming man and consequently is true God for saith he Verily verily I say unto you before Abraham was I am He followeth forth his subsistence no further then before Abraham though he be eternal because this was the matter now in contraversie And they who forge glosses to obscure this text as speaking of no subsistance of Christ before his incarnation do not only wrong Christ as not answering distinctly to the Jewes Question ver 57. but are in that respect more blinde then the very Jewes who understood it so and could not endure to hear it ver 59. 4. Christs subsistence before his incarnation is immutable and unchangeable not subject to the vicissitudes of time Therefore saith he before Abraham was I am not I was to shew that this has subsistence is unchangeable still present and consequently eternal This I am is also a name of God Exod. 3.14 pointing out that he is and hath an unchangeable being of himselfe and that albeit there be that which may be known of God Rom. 1.19 yet his nature is incomprehensible and unsearchable and is most fitly expressed by this I am that I am Exod. 3.14 See Judge 13.18 Ver. 59. Then took they up stones to cast at him but Jesus hid himselfe and went out of the Temple going through the midst of them and so passed by Followeth now the issue of this long dispute and particularly of this last contest They look upon him as so absurd in what he had last spoken that they will reason no more but seek to cut him off as a blasphemer And he takes no more pains to convince them but delivers himselfe miraculously from their fury Whence learn 1. Malicious persecutors will not hearken to truth though never so clearly told them but when all arguments fail them they will betake themselves to violence for then they take up stones to cast at him wherein they were injurious in returning him the reward of a blasphemer who had told them the truth and unjust in their tumultuous procedure and not taking a legal way And this is it which may be expected of all contradictors of Christs doctrine if they get power and be not bâ—idled 2. It is lawful for Gods servants to withdraw from the fury of bloody persecutors when the persecution is personal as Christs example doth teach 3. Our blessed Lord did condescend to sanctifie all the weak means prescribed to his people in hard times in his own person for he who could have destroyed them hid himselfe and made use of fleeing he went out c. 4. Christ can disappoint persecutors and deliver his people even in greatest extreamnity for when they have him among their hands in the Temple he first hid himselfe and then went out of the Temple going through the midst of them c. Either he dazled their eyes and made himselfe invisible both when he hid himselfe and went away or having done so for a while while he hid himselfe he did binde up their hands that they could not touch him when he went openly through them out of the Temple And so he evidenced his great power even in his infirmity and so also doth he make his people prove strong while they are weak and perfects his strength in their weaknesse CHAP. IX IN this Chapter we have the history of Christs curing of a blind man with some consequents that followed thereupon It hath an immediate connexion with the doctrine contained in the former Chapter and it seems that Christ coming out of the Temple to avoid the Jewes fury Chap. 8. 58. did meet with the blind man beging on the Sabbath in the way that led to the Temple ver 8. 14. and therefore in the original ver 1 the same word of passing by is repeated from Chap. 8. 59 and Jesus is not named but only it is said as he passed by as being a continued discourse with that Chap 8. 59. where he is named Thâ— Chapter may be taken up in these parts 1. Christs miraculous healing of a blind man to ver 8. 2. The conference of the neighbours about this matter partly among themselves and partly with the man himselfe from ver 8.
10 6 7 12. It pleased Christ to suffer death not only voluntarily but in a way of subjection to his Fathers command that so the merite thereof might every way be full and acceptable to the Father for this commandment have I received He was content to be a servant by paction that so his suffering might be accepted for his people 13. A command from God makes service how ignominious like soever become honourable and it is our duty in suffering times to fixe our eye on the command and will of God and on his scope and purpose in them and not on the cruelty or malice of instruments for this is an argument to remove the scandal of his crosse that he did it in obedience to a command This commandment have I received of my Father Verse 19. There was a division therefore againe among the Jewes for these sayings 20. And many of them said He hath a devill and is mad why heare ye him 21. Others said these are not the words of him that hath a devil Can a devil open the eyes of the blind The fourth and last particular in this part of the Chapter is the effects or consequents of this Sermon among the people who are again divided in opinion about him verse 19. Many of them do calumniate him as one possessed and mad and therefore not to be heard verse 20. and others do maintain that his doctrine and the late miracle do sufficiently refute such a calumny verse 21. Whence learn 1. Christs doctrine will not want its own effect or operation among hearers be what they will for here all of them are put to some exercise about these sayings 2. It is not to be expected that Christs doctrine will have alike effects in all but as it gains ground on some so others will harden themselves the more that they are dealt with As here we see in these different opinions about him and his doctrine 3. Christs doctrine meeting with diversity of dispositions is ordinarily an occasion of division or schisme by reason of the perverse obstinacy of some in opposing the truth which others must maintaine for There was a division or schisme therefore among the Jewes for these sayings This is neither to be imputed to the doctrine nor yet to the maintainers of truth For it is but mens corruptions which oppose true doctrine and the friends of truth ought to reckon that division is better than agreement in evill 4. As Christs Doctrine ordinarily findes wicked men as they were if not worse So he marks how often they relapse in the same opposition to him and his truth For these causes it is marked that there was a division again after the former debates of this kinde Chap. 7. 43. and 9. 16. to shew that they were still the same and that he marked that it was so 5. When divisions and schismes fall forth about Christ and his doctrine it is no strange thing to see the most part joyne on the wrong side of the contraversie for there are many of them who calumniate him and but others or few only who take his part 6. Opposers of Christ and his truth are ordinarily so possessed with prejudice and malice that they will not so much as hear him nor can they endure that others should hear him patiently for say they Why hear ye him 7. The strongest arguments that prejudicate malice hath against Christ and his truth are calumnies against him and it and the carriers thereof for this is their argument He hath a devil and which explains the former is mad and therefore ought not to be heard 8. Malice is so prejudicate and blinded that no reason may be expected from those who are possessed with it But they will most unjustly and obstinately calumniate if it were even Christ himselfe for albeit he came to destroy the works of Satan and is the Wisdome of the Father yet say they He hath a devill and is mad And albeit they had often reproached him with this Chap 7. 20. and 8. 48. and Christ had â—efined it yet they still cast it up again 9 Let malice be never so prejudged and violent yet Christ will still get some to justifie him and his doctrine for there are others who contradict this 10. Christs doctrine and works are sufficient to plead for him and to refute adversaries even to their face for they put it home against those malicious men These are not the words of him that hath a divel Can a divel open the eyes of the blind 11. Such as would own Christ especially in a time of opposition ought to study his doctrine and works so as the esteem of his Word in the first place Therefore do they begin at that These are not the words of him that hath a deâ—il and then the commendation of his work followeth can a devil open the eyes of the blind Verse 22. And it was at Hierusalem the feast of the Dedication and it was winter 23. And Jesus walked in the Temple in Solomons porch 24. Then came the Jewes round about him and said unto him How long doest thou make us to doubt If thou be the Christ tell us plainly Followeth the second part of the Chapter wherein is recorded a sharp contest betwixt Christ and some of the Jewes his enemies It seemeth to have followed not long after the former Sermon and that Christ had stayed in and about Jerusalem since he came up to the feast of Tabernacles Chap. 7. till this time in winter And therefore verse 26 27. he repeats the doctrine concerning his sheep as a thing they had lately heard The first encounter betwixt them is contained verse 22. 30. Wherein they put him to it to speak out freely if he was the Christ and he giveth them such an answer as was convenient In these verses we have recorded 1. The time of this debate verse 22. It was at a feast of dedication â—or consecrating to God what they had built or repaired for his service This feast was not kept in remembrance of the dedication of the Tabernacle when it was set up in the wildernesse of which Num. 7.1 c For beside that the Tabernacle was now laid by that dedication was in the first moneth Exod. 40.2 17. which answereth in part to March and in part to April likewise the dedication of the Temple when it was built by Solomon was in the seventh moneth 1 Kings 8.2 which answereth in part to September And the dedication of the Temple after the captivity was in the moneth Adar Ezr 6.15 16 17. which answereth in part to February and March for they kept the passeover shortly after Ezr. 6.19 So that this dedication was that performed by the Jewes in the time of the Maccabees who after they had repaired and cleansed the Temple and built an Altar did appoint a feast in memorial thereof 1 Macc. 4.59 and that in winter or the moneth Chisleu which answereth in part to December And they did it
things spake Jesus and departed and did hide himselfe from them In these verses we have Christs answer unto and carriage upon this objection so closing this whole purpose And first He will not answer any more directly to their cavilling objection nor will he insist to clear how his suffering and abiding for ever are consistent having already abundantly cleared all doubts by his former doctrine and miracles Only he indirectly points at what his former doctrine and miracles had proven To wit that he is the Messiah and light of the world of which we heard chap 8.12 And that by his doctrine and Ministry they had the true means of grace to direct them to heaven And presseth upon them to walk in that light rather then to bark against it which afterward ver 36. he expounds to be their beleeving in him and answerable walking Secondly He subjoines reasons to enforce this exhortation As 1. They were to have but a little while of this light his person first and then the Gospel holding him out being to be removed from them And therefore they had need to emprove the opportunity better then to carp and dispute themselves from their happinesse 2. Upon the removal of this light darknesse of ignorance and misery would follow and then they should wander like men in the dark 3. If they beleeve and walk in the light they shall be the children of light and his true followers And by these subjoined to the exhortation he clears also that however it be a truth that he is to abide for ever yet not as they understood it For he was not to abide for ever wiâ—h the Jewes in person fâ—r less was it his errand among them to set up a worldly Kingdome But he came for a while to purchase eternal redemption that sinners might beleeve in him and so become children of the light and heirs of an heavenly Kingdome Thirdly Christ having said this leaves off his preaching and gets away from them This he did partly to avoid danger because he saw them begin to heat against him and knew that his enemies were waiting for his life And partly to begin the verification of that threatning of the lights departing from them And however Christ preached and debated much in publike at this his last entry to Jerusalem which is noted by the other Evangelists yet not much after this And however it was yet John mentions no more of his publike preaching after this save only a little in the close of this Chapter All the rest which followeth being only spoken unto and with the disciples From verse 35. Learn 1. Albeit Christ be very tender of weak ones who wander and hath commanded that they be instructed in meeknesse who oppose 2 Tim. 2.25 Yet when he hath clearly confirmed his truth he looks upon the continued carpings of men as a testimony of their malicious disposition which is neither to be dallied nor debated with Therefore will he not insist to answer to their cavil and objection but puts them to their duty upon their peril 2. As cavillations and disputes against the truth are an evidence that mens hearts are dead and that they are idle in point of practice So the best way of dealing with such after the truth is cleared is to presse the practice of godlinesse upon them and to let them see the danger of opposing that truth upon which they should be feeding Therefore doth he instead of answering presse them to walk while they have the light and points out the hazard of their ill emproving of their time 3. As Christ is the true light of the world however he be despised by unbeleevers Somers sleighting of him doth not diminish his estimation of his own worth nor should beleevers think the lesse of him for whatever their cavillations were he proposeth himselfe to be esteemed of as the light 4. So long as men enjoy Christ and the means of grace they enjoy light and a sweet estate if it be well emproven be their outward condition never so sad for it may still be said in such a case the light is with you 5. It is a short while for most part that men enjoy the occasion of the means of grace Either they are taken away from the means or the means are taken from them by persecution or because of their abuse thereof for saith he yet a little while is the light with you 6. Albeit Christ will not at first give up with despisers Yet when men who enjoy the means in stead of emproving thereof do fall a wearying of and carping at truth it is a token they will enjoy them but short while unlesse they repent for unto these câ—rpers it is said yet a little while is the light with you intimating his mercy that it was not yet away and the danger of a sad and speedy change if they persisted And however the Lord continue them with such for a time yet they may be so hardened as not to profit thereby 7. It may stir up men to emprove the opportunity of the means of grace when they consider how short while they may enjoy them and that their neglecting of the opportunity may shorten it for it clearly followeth yet a little while is the light with you therefore walk while ye have the light 8. Such as do rightly emprove an offer of Christ and the means of grace will be so far from carping thereat that they will not rest satisfied with any notional estimation thereof unlesse they reduce their knowledge into practice and in the use of means be advanced in their way to heaven for it is required they walk while they have the light as men make use of the day-light to do their businesse or travel in 9. Such as neglect opportunity and abuse the means of grace are justly deprived of that light and punished with darknesse of ignorance and wandring in sinful courses and of affliction and judgements for that is the certification lost darknesse come upon you when the light is removed And that is sadâ—er then if they had never enjoyed the light 10. When Christ is provoked to desert profane despisers of him Yet he will not want sâ—me to shine upon in the world for the threatning is particular darknesse upon you For when he removed his bodily presence from them and the Gospel also yet he took not this light from the world 11. As it is the great mercy of those who enjoy and emprove the Gospel that they know what they are doing and what to do in every condition for they are as men in day light who see their way So it is a sad judgement on despisers who provoke God to take away the means that they wander in darknesse stumbling on sinful courses and walking by guesse in very step and that in affliction they know not whither to turn them for so much is imported in this reason for he that walketh in darknesse knoweth not whither he goeth From verse
and communion with Christ Therefore is it held out to Peter as a very sad case Thou hast no part in me that is no interest in him and consequently no communion with him nor share in that inheritance purchased by him and so is no coheir with him 4. The contempt of an Ordinance or Command of Christ how mean-like soever deserves the saddest of threatnings and that the contemner should be secluded from Christ for this holds true even of the outward washing and his resisting thereof when Christ required it If I wash thee not thou hast no part with me By which sad threatning Christ drives Peter to submit 5. Soul-purging from sin is so necessary that without it men can have no evidence of interest in or communion with Christ for it holds chiefly true of the thing pointed at If I wash thee not thou hast no part with me 6. It is neither the goodnesse of our nature nor legal purifications or our own endeavours that can either prove or make us clean But it is Christ alone who must wash us that we may participate with him and who must apply the merit and efficacy of his blood for that end for If I wash thee not faith he thou hast no part with me Verse 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head In the third branch of this exposition upon occasion of Peters running to another extremity Christ declares what he meant by washing their feet only In this verse we have Peters proposal occasioning the explication He being afrighted with the former threatning and belike now understanding what Christ meant by this external washing he is so farre from refusing that Christ should wash his feet that he offers hands and head and all to be washed Whence learn 1. It is so terrible a thing to be threatned with separation from Christ that the thoughts thereof will cause a childe of God draw nearer to him and make him condescend to any thing rather then admit of that for this brake Peters obstinacy and made him say Lord not my feet only but also my hands and mine head before that be 2. Saints being sensible of sin are ready to forget their renewed and justified estate and to look on themselves as altogether polluted and corrupt for this may also be understood as Peters language when he understood the signification of this washing In which case he seeth not only foul feet but head and hands and all to be washed and therefore upon that account he offers them all to Christ Which though Christ clear it to be his mistake yet it is oft-times the sad exercise of Saints 3. It is the great infirmity of Saints that they run for most part upon extreams And when they leave one extremity they return not to the right way but fall on the contrary extremity for whether we look to the external action or signification thereof Peter did thus erre first in declining to be washed at all and then in offering more to be washed then Christ required Verse 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all In this verse we have Christs answer to this offer of Peter wherein he clears what he meant by washing their feet only Namely not only to testifie his humility by stooping so low but further to point out somewhat concerning them And 1. He propounds his minde in general doctrine wherein the similitude runs thus That as a man going home from a bath needs not wash his whole body again but only his feet which contract filth by walking as they used in these hot countreyes to travel barefooted So Saints who are already washed by begun renovation and the Justification of their persons need not ever again wash as if every spot did alter their state but ought only to be purging their affections and actions from the reliques of sin by getting daily renewed remission and studying sanctification daily In saying he who is washed is clean every whit He doth not assert an absolute purity in any within time nor yet is it only his meaning that he is clean by begun renovation which is perfect in parts though not in degrees But the sense chiefly is that by Justification his person is clean and that the man who being renewed and justified doth make daily use of his priviledge of having accesse to the fountain opened up for daily renewed remission and washing of his foul feet he is clean every whit in Gods account nor is there any spot in him for which God will condemn him 2. Christ makes particular application of this doctrine to the disciples pronouncing that society clean though with exception of some for which a reason is after given and that therefore they needed to wash no more but their feet Doct. 1. It is the Will of Christ that Saints in their exercises do put a difference betwixt the state of their persons and the several conditions into which they may fall for here is a washed and clean man who yet hath feet to be washed 2. No man can be in an acceptable state but he to whom it is gifted by Christ and communicate through his blood and spirit for he is washed who is clean See 1 Cor. 6.11 3. Saints whose persons are clean have yet while they are within time some pollution and reliques of sin left for their exercise and humiliation and in their affections and actions are daily contracting filth for he that is washed needeth to wash his feet See Psal 130.3 and 143.2 4. The infirmities of washed Saints are not universal nor like the voluntary wallowing of swine in the puddle 2 Pet. 2.22 but are only defilements of their feet or of their affections and conversation in going through this polluted world for so much is imported that they need but to washt their feet Where the similitude imports that this pollution reaches not their best parts at least reignes not there that it breaks forth rather in their practice then utterly poisons their heart and that however it have a fountain within yet it is much helped on by reason of pollution and entanglements without them as mens feet are fouled by the ground they tread upon 5. It is the duty and ought to be the care of Saints not to please themselves in this that their defilements are but infirmities but they must be washed from them for he that is washed needeth yet to wash his feet So did Paul pursue the least relique of sin Rom. 7. 6. Not only the Justification of our persons but even the washing of our infirmities must be Christs work for the external action Christ is about teacheth that he also must wash the feet 7. Albeit a justified sinner can never be separated from Christ yet as a man who never employes Christ for pardon and purging of his daily infirmities doth evidence that he is
sufficient we desire after knowledge of spiritual things unlesse our desires be chiefly carried after the best things and particularly to know God himselfe Lord shew us the Father saith he 6. The sight and knowledge of God is full of satisfaction and refreshment and beleevers will rest content therewith whatever be their case beside shew us saith he the Father and it sufficeth us See Psal 16.11 7. Saints even in their best and spiritual desires are subject to infirmities and ready to be unsatisfied with Christs way and manner of satisfying them for Philip not being satisfied with what Christ said of knowing the Father in him would know him in a way of his own and have a nearer cut of it as he thought Lord shew us the Father 8. The way of seeing and knowing God by faith as he is revealed in his Son is a way not satisfactory to a carnal heart and beleevers themselves have a jealousie of it in so far as they are carnal for this is the sight of God which Philip declineth and would have another before it suffice him 9. When we are unsatisfied with Christs way and would have a way of our own we will finde upon trial that the way we would be at is either impossible or unsit or cometh far short of what we enjoy for whereas he desireth Christ to shew them the Father if he desire an immediate sight of him that is impossible and would consume mortal men and if he mean only such a sight as Moses and others got it cometh far short of what they had already Verse 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip he that hath seen me hath seen the Father and how sayest thou then Shew us the Father Followeth Christs answer to this proposition clearing the encouragement and his uâ—ity with the Father It may be taken up in three branches whereof the first in this verse is a reprehension of Philips ignorance and a complaint that notwithstanding his long converse with them yet he knew him so ill as not to see the Father in seeing of him but taking no notice of that did still call for a sight of the Father Whence learn 1. Even Christs disciples may for a long time be but ill scholars and slow of conception As here Christ findes them 2. Ignorance in disciples is rebuke worthy and Christ will not spare it in them As here he reproves Philip. 3. Christ takes notice of the means of knowledge his people enjoy and the continuance thereof with them that he may aggravate their continued in ignorance for Have I been so long time with you and yet hast thou not known me 4. Christ may be very long with his people and they be studying to know him and yet not know him fully for hast thou not known me Philip Not that he was simply ignorant of Christ but that he knew him not so as to know the Father in him 5. Christ doth reprove the ignorance of followers with much tendernesse and so as may witnesse his affection to them and their welfare Therefore doth he propound the challenge by way of regrate Hast thou not known me 6. As the Father can only be savingly known in Christ So none do know Christ rightly and as they ought unlesse they know the Father in him who is the expresse image of his person and he in whom the fulnesse of the undivided essence of the Godhead dwells bodily for Philip hath not known Christ aright since he saith shew us the Father and that because he that hath seen me hath seen the Father So that if he had known him as he ought he had not been ignorant of the Father 7. The knowledge of God which is to be had in Christ is a most clear and distinct knowledge for it is a sight he that hath seen me hath seen the Father 8. The excellency and preciousnesse of things desired by Saints will not bear weight before God if they be not put up in a right way and if the desire be joyned with inadvertency and not emproving of means received for albeit shew us the Father be a commendable desire Yet in so far as he propounds it in these tearmes to know him without the Son and as if they had not seen him already in the Son Christ rejects it He that hath seen me hath seen the Father and how sayest thou then shew us the Father Ver. 10. Beleevest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my selfe but the Father that dwelleth in me he doth the works The second branch of Christs answer contains an information of the ground of this assertion that they who know him know the Father Namely that he is one in essence with the Father This he presseth upon Philips conscience if he would not assent to it by faith and confirmeth it from his Word which is the Fathers with him and from his works which were wrought not only by him but by the Father with and in him these being external works which are common to the whole Trinity by reason of the unity of essence though they be distinct persons Whence learn 1. Christ when he reproves his people doth minde their good and is willing to informe them and direct them how to amend Therefore doth he subjoyne an information to his reproofe clearing the ground of their knowing the Father in him And by this he teacheth all Ministers to joyne doctrine with reproofe 2 Tim. 4.2 2. The true ground of our knowing the Father in the Son is his unity in essence with the Father so that though their personal properties be distinct yet the essence is the same in both and the one is in the other for by this he cleareth his former doctrine I am in the Father and the Father in me 3. It is faith only and not our sense or corrupt reason that must be employed to take up the mysteries of Religion and particularly that Christ is God coessential with the Father for it is faith that is put to it in this matter beleevest thou not that I am in the Father c. 4. It is our duty to put our hearts to it to see what they beleeve in the mysteries of God that so we may not take the naked assent of the minde for faith and may be ashamed to harbour that secret unbelief in our hearts which we dare not avow nor own Therefore doth Christ so put him to it Beleevest thou not that I am in the Father and the Father in me to shame him from thinking otherwise 5. The Word preached by Christ and transmitted to us in Scripture is the very Word of God the Father and the Son for the words that I speak unto you I speak not of my selfe not only not of his own head as he was an Ambassadour but not of himselfe without the Father as is
ye cannot bear them import It may allude to burden-bearers who do shrink under too heavy burdens as their weak understandings and preoccupied affections were ready to do under these high and spiritual truths or to weak stomacks which cast up the strong meat they cannot digest 6. The most choice of outward means and advantages will not profit men nor cause them to make progresse unlesse the Spirit concurre therewith for they had even Christ to teach them and yet they cannot bear his words to profit thereby 7. Our own infirmity dulnesse and incapacity do obstruct our mercies and hinder the revelation of many precious truths unto us for Christ saith not these many things because they cannot bear them 8. As Christ takes particular notice of the state of his disciples so he tenderly deals with them according to their strength and condescends to their weaknesse and incapacity for he spares at this time to let out these things unto them because they cannot bear them now See Mark 4.33 From v. 13. Learn 1. There are no infirmities of Saints wherein they do not approve themselves for which Christ hath not a remedy nor do they lose any opportunity which he cannot make up Therefore whereas they lost many advantages they might have reaped in his company by their own greatness he subjoyns this as a comfort that it should be made up by the Spirits coming 2. It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh doth reveal truths clearly and bear them in with life and power upon the heart and doth renew mens spirits to embrace and submit unto them for it is by this means that the disciples losses are made up Howbeit when the Spirit is come he will guide you 3. As it is the duty of beleevers to know all revealed truths necessary for them in order to salvation or in their places and stations so they will need the Spirits teaching and guiding for taking up all and every divine truth even the least and smallest point of it for it is needful he guide into all truth 4. The doctrine revealed by the Spirit unto the Apostle containeth all necessary truths and so is a most perfect rule of faith and manners for it is promised unto them that he will guide you into all truth 5. It doth set forth both the truth and divine authority of the doctrine of the Apostles that it is taught by the Spirit who is a Spirit of truth and that the doctrine is not his only but communicate by him from the Father and Son also Therefore is he here called the Spirit of truth And it is given as a reason why he will guide into all truth for he shall not speak of himself only but whatsoever he shall hear with and from the Father and the Son that shall he speak 6. It contributes to the encouragement of beleevers that the Spirit of God who taketh charge of them knoweth things to come and so can reveal them that they may be encouraged or warned and hath a soveraign providence over and about them for this his knowledge is imported in that he will shew things to come 7. The Spirit of Christ did communicate unto the Apostles and by them unto the Church such infallible predictions of things to come as were needful to be known and are useful to the Church in all ages for he will shew you things to come saith he 8. The Spirit of Christ by the doctrine of the Apostles did bring life and immortality and the future glory of believers to light 2 Tim. 1.10 And where he cometh doth so clearly and fully perswade believers thereof as may bear them out under all present pressures and discouragements Thus also doth shew things to come by their doctrine and to them and all succeeding believers Verse 14. He shall glorifie me for he shall receive of mine and shall shew it unto you The third benefit to be expected by the Spirits coming and an enlargement of the former is that he shall glorifie Christ by communicating and shewing unto them what he receives of him Which is to be understood not only of that truth that he communicates from Christ unto them of which v. 13. but also of all these extraordinary gifts and that power to work miracles of that efficacy accompanying and bearing in the doctrine of Christ of his bringing all that to a glorious effect which Christ had done for his people in his state of humiliation which otherwise seemed very ignominious and of his communicating the influences of the fulnesse of Christ in heaven to beleevers on earth By all which communicate from Christ he shall make it evident that Christ is glorious and to be acknowledged as such by his people Whence learn 1. It is not only the particular satisfaction of beleevers but Christs honour also that they should look to in their spiritual enjoyments so that it is not enough they be refreshed and satisfied unless he also appear glorious and become great in their hearts thereby for this tends to their encouragement that by what they shall receive from the Spirit he shall glorifie me saith Christ 2. Albeit Christs person doctrine actions and sufferings in the state of his humiliation were clouded under obscurity and ignominie yet as he is still glorious in himself so the Spirit after his Ascension did and in all ages doth proclaim his glory and excellency in his person doctrine and operations to the conviction and satisfaction of beleevers for he shall glorifie me 3. It is the work of the Spirit where he is communicate not to extol or teach men to cry up themselves who do receive him nor yet to glorifie and exalt any other thing in the Church but Christ alone exalting his person making his Word singularly effectual pointing out his ignominious sufferings as the only mean of life and himself as the storehouse of his people for the true Spirit shall glorifie me saith Christ 4. As all the fulnesse communicate by the Spirit to the Church in the primitive times and after-ages is communicate from Christ for it is mine saith he he shall shew unto you so the way to have Christ high in our hearts is to have the Spirit keeping intercourse betwixt him and us and conveighing daily of his fulnesse and the warme thoughts of his heart and good-will to us for this is the Spirits employment and by this he glorifieth Christ for he shall receive of mine and shew it unto you Verse 15. All things that the Father hath are mine therefore said I That he shall take of mine and shall shew it unto you Lest by the former expression of the Spirits receiving and communicating of what is Christs the Father should seem to be secluded from this great work Therefore he subjoyns for explication that by reason of the unity of essence all things are so the Fathers as they are his also and therefore
troubleth them most is the decay of their own reputation among people for Therefore doth he enquire first of his disciples and then of his doctrine as being indeed not so much troubled with the matter of his doctrine had it been never so unsound as it was indeed the truth of God proceeding from truth it selfe as that thereby disciples were made and so the reputation of him and his complices lessened among the people Verse 20. Jesus answered him I spake openly to the world I ever taught in the Sinagogue and in the Temple whither the Jewes alwayes resort and in secret have I said nothing 21. Why askest thou me Ask them which heard me what I have said unto them behold they know what I said Christ in his defence and answer waveth the matter of his disciples and answereth concerning his doctrine And 1. He gives a brief account of his way and manner of preaching v. 20. That he had not as the accusation indirectly implyed gone into corners with it but had taught openly to the world and particularly in the Temple and Synagogues where the Jewes were his ordinary hearers and so had not carried himselfe as if he durst not avow his doctrine 2. From this he gathereth an inference v. 21. wherein he accuseth their illegal procedure who would have him to accuse himselfe and would not proceed legally in examining witnesses in so publike a matter to whom he appeals For clearing this purpose Consider 1. While Christ saith I spake openly and declines to have spoken any thing in secret his meaning is not to condemne mens preaching of truth secretly in a time of violent persecution Yea and that private teaching and exhortation be joyned with publike preaching Act. 20.20 But his scope is only in matter of fact to shew what his practice had been that so he may condemn the high Priests proceeding And withall by this he would shew that however men may preach in secret in some cases for the preservation of their persons yet they ought not so to do as desiring to have truth concealed as if it were not justifiable nor might be avowed in it selfe Consider 2. This profession of Christ doth nothing contradict his practice elsewhere in teaching the disciples secretly Mark 4.34 for he taught his disciples no other thing for kinde of doctrine but what he taught publikely only he expounded it to them And withall he did so not that it might be concealed but that they might proclaime it Matth. 10.27 Consider 3. Christs refusing to give an account of his doctrine is no way a denying or disavowing of his doctrine but only a legal defence For albeit a man after he is legally convicted of a crime may be dealt with to confesse it as Joshua dealt with Achan Yet there is no reason why men should expose themselves when they are under trial to the fury of these who are lying in wait to ensnare and ruine them From v. 20. Learn 1. That Christ doth not answer concerning his disciples which was the first part of the high Priests interrogatory We may conceive the reason to be Not so much because possibly he intended it after he had answered first to the matter of his doctrine but was impeded by the uncivil carriage of the high Priests servant v. 22. Nor yet only because he would not ensnare and betray them by giving an account of them But chiefly to shew that his doctrine being well considered that other question needed not be answered nor would he be found seditious in gathering disciples thereby for not only had he in his doctrine taught these whom he healed to go unto the Priests according to the law and these who conversed with him to give Caesar his due But his doctrine being the doctrine of the Messiah there could be no sedition or schisme though all Israel should embrace him and it And so it teacheth That a mans doctrine and grounds would be first considered before any effects or consequents following thereupon be judged For albeit sometime a man may have truth on his side which yet is not of that importance nor so relevant a ground as to make an open schisme and rent upon it Yet where weighty matters of truth are held out by a man in his station his cause is sufficient to ward off all imputations arising from odious-like consequents following upon the publishing thereof 2. Saints in their sufferings ought to account of truth and their cause as the precious treasure carefully to be owned and defended that it suffer nothing by them Therefore albeit Christ sometime would not answer their calumnies and accusations partly as being frivolous and partly to testifie that being considered as our surety he had nothing to say there being nothing charged on him but his people were guilty of it or their sins deserved it Yet here as at other times also he answered to testifie that however he yielded his person yet he would not yield his cause as unworthy to be owned And hereby giveth his followers an example what to do in their sufferings See Eph. 6.19 20. 3. Such as have truth on their side may speak it boldly and freely as that which may be avowed and will bear them out who own it And men ought thus to speak it as they have a calling for saith Christ I speak openly or confidently both to the world in general and particularly in the Synagogue and Temple whither the Jewes alway resort See Act. 4.29 4. Whatever care should be had that pearles be not cast before swine Yet the truth of God ought to be published by his servants indifferently to the world in their stations as being debtors to all and not knowing upon whom the Lord may make their Ministry successeful and however it succeed a testimony is to be left against the incorrigible Therefore saith Christ I spake openly to the world or to all indifferently and freely to whom he had a commission 5. It is a commendable practice of members of the visible Church to frequent the publike Ordinances and places appointed for that end And herein the diligence of men who live in a degenerate and corrupt Church may condemne the negligence of others for it is here supposed that in this time the Jews did alwayes resort in the Synagogue for their ordinary Sabbath services and in the Temple where their more solemne and ceremonial woâ—ship was performed 6. Christs preaching not only openly to the world but more especially in the Synagogue and in the Temple where there were Jewes of several tempers and many of them set to ensnare him and jangle with him May serve to teach not only That his love was great who sought them so earnestly who yet were about to crucifie him Matth. 23.37 and That the power accompanying his doctrine is such as there may be hopes of prevailing thereby even among the most corrupt societies of men As he publisheth his doctrine among his most cruel enemies where no doubt he prevailed with