to any unbyassed person why the Lord should cause write the one and yet leave the other to uncertain Tradition and the fraile and corrupt memories of men 3. If the Lord was not pleased to write them but transmit them by Tradition as they do not only assert but pretend grave and weighty reasons why the Lord did so Upon what ground do they presume at all to stuffe their writings with them and do not leave them as he left them 4. If all these be necessary to salvation and yet the world could not contain the books that should be written of them were they written how shall they instruct that they have marked them all and how will they satisfie the Church that she hath yet a perfect rule of Scripture and all the Traditions they have recorded being put together 5. With what face can they upon this pretext obtrude Traditions upon the Church which are not only beside but clearly contrary unto the written Word of God as if the Spirit of God did contradict himselfe The truth is John closeth with this because what he had written was sufficient and the rest not possible to be overtaken nor yet necessary to be recorded for the use of the Church in all ages though they were necessary for the time and it be useful for us to know there were many such things though they be not particularly recorded as is marked on chap. 20.31 32. From this purpose Learn 1. This Gospel was written by John the beloved Disciple who being employed by Christ as a meet pen-man of such sublime doctrine did out of love and duty write so sweetly of Christ and hereby gives us occasion to try what love such a message by such a pen-man doth produce for This is the Disciple which testifieth of these things 2. All this Narration is of divine truth whatever we think of it and whatever many do esteem of it and other Scriptures Yet it wants not witnesses who were eye and ear witnesses and fully perswaded to assert the truth of it for saith he we know speaking of himselfe in the plural number or of himselfe with the rest of the Apostles that his testimony is true 3. It is the duty of Ministers to assert the truth of their doctrine and to set to as it were their Messengers seal to Christs truth which they publish for their own exoneration and for the encouragement of beleevers and as a witnesse against all who receive it not Therefore doth John call all his doctrine his testimony and asserts that we know that his testimony is true 4. It is impossible to get all said which might be said of Christ and to his commendation for so doth John assert that if the things which Jesus did should be written every one even the world it selfe could not contain the books which should be written And this may not only point out his excellency and the weaknesse of our judgements and memories but whereas our curiosity is still desirous to hear and know more this breaking off may call us back rather to see how we practice what it hath pleased him to record 5. The Lord in writing Scripture hath been pleased only to give us a short summe of the doctrine preached by Christ and his servants and an account of a part only of the miracles wrought by Christ That so he might shew his respect to our infirmity and weaknesse and might take away all excuse from the lazie and negligent by comprising his minde and will in so little bulk for therefore is John directed only to record this much and to omit the rest which could not be overtaken 6. This whole Gospel is divine truth worthy to be embraced and received by faith and that we set our seal to the truth of it and feed upon it accordingly Therefore doth John close all setting his Amen to this doctrine Unto him that loved us and washed us from our sins in his blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1.5 6 FINIS ERRATA Courteous Reader THou wilt finde several Errata in this Piece which by reason of my distance could not be prevented at the Presse Some of them of lesse importance are remitted to thy own care As namely mistakes in printing the verses of the Text Ex. gr ch 7. v 2 3 4. with which the fifth verse should also be printed Also the not printing the words of the Text in a different letter when they are repeated for confirmation of the Doctrines Mistakes also in pointing Ex. gr ch 2. v. 18 19. Doct. 6. line 9. Word foretelling r. words foretelling Ch. 3.34 Doct. 6. line 9. them They. r. them They. Ch. 6 62. l. 12. him likewise r. him Likewise Also frequent mistakes in citations of Scriptures Ex. gr ch 5 40. Doct. 4. l. 14. 33. r. 35. ch 6.30 c. D. 3. l. 5. 19. r. 14. ch 18.18 D. 1. l. 6 7. John 18.18 r. Job 24.12 v. 39 40. p. 373. l. 27. Mat. r. Mark ch 19.38 c. p. 390. l. 1. ch 22. r. ch 3.2 Likewise lesser escapes in words or sentences through the defect redundancy transposition or change of letters or syllables and through addition or want of words Ex. gr geace for grace loaf for loose Sephas for Cephas Janna for Anna as servant for as a servant itll morrow for till to morrow Christ for Christs doth for do hath for have simple for simply discernably for discernable visible for visibly implied for implieth prosecuting for persecuting of for off lay for liâ— These and many such are passed because the sense will easily clear them I only desire thee to correct with thy pen those that follow Chap. I. v. 1. Doct. 1. l. 4 5. r. the great Promise v. 2. l. last dele ver 3. v. 12 13. D. 2. l. 2. right r. rightly v. 15. l. 4. ver 37. r. to ver 37. l. 5. 14. r. 19. Doct. 5. l. last outgeings r. outgates D. 7. l. 1. A r. As. v. 16. D. 2. l. last this r. his v. 24. c. D. 4. l. 4 5. glory and r. glory of the. v. 40 c. D. 5. l. 4. r. have found the. v. 45 46. D. 3. l. 13. point r. pointing Ch. II. v. 3 4. D. 2. l. 3. great r. greater v. 5. D. 1. l. 4. dele of v. 18 19. D. 6. l. 11. given r. even Ch. III. v. 13. D. 4. l. 9. r. others who have v. 16. D. 3. l. 9. word r. world v. 20 21. D. 10. l. 12. To live r. so to live v. 22 c. D. 8. l. 3. mainest r. maniest v. 27. p. 43. l. last this r. at his Ch. IV. v. 1 c. D. 2. l. 6. t. did bear D. 8. l. 6 c. r. or v. 19 20. D. 6. l. 6. the r. her v. 46 47. l. 1. r. the miracle wrought upon v. 48. D. 4. l. 3. might r. may v. 51
6. When other means faile Christ can use violent remedies and by plagues put sinners from their courses Yea when he cometh to reforme he may see it just to smite the very creatures for sinners cause So are we here taught in that by force be drave them all out of the Temple and the sheep and the oxen 7. Our Lords face is very terrible when he is angry even in his abasement and a weak mean of Reformation in his hand and assisted with his power and terrour will serve the turn for when he had made a scourge of small cords more fit in appearance for affrighting children then for this work he drave them all out and none durst resist him 8. It is the duty of all such as are employed in a work of Reformation to testifie their zeal and integrity by not minding or seeking their own things under pretext thereof so much doth Christ practice teach who poured out the changers money and overthrew the Tables but put none of it up 9. There ought to be no tryfling nor composition in the matter of corruptions in the House of God no lesse must satisfie then putting them out at doors as here Christ doth 10. Corruptions even after they have been cast out by Christs own hand may yet creep in again into the House of God in which case Christ will deal more severely for Christ having purged the Temple in this first year of his Ministry hath it again to purge of the same evils Matth. 21.12 13. in the last yeare where in stead of an house of Merchandize he chargeth them with making it a den of thieves 11. Reformation will not be through when only force and violent remedies are applied to purge unlesse instruction be joyned with it to take out the roots of corruptions out of mens mindes and to make them willing to concurre and reforme themselves for Christ joyneth his Word here bidding some take these things hence and warning all not to abuse his house 12. As Christ is Lord and heire of his Fathers house the Church Heb. 3.6 and therefore careth for it so all who have relation to God as their Father their heart will rise in his quarrel when his honour house or service are wronged nor can they endure the presence of what desireth his house Make not saith he my Fathers house an house of merchandize 13. Albeit men would passe over faults done to Gods house and beare with them yet Christ will not but in due time will see to the redressing of them as here we see in this instance 14. Things lawful being done in a wrong time and place become sin as it is also unlawful to spend what is dedicated to God in common or prophane uses both which are reproved in this Make not my fathers house dedicated to him an house of Merchandize though Merchandize be lawful in its own time and place Verse 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Unto this is subjoyned the observation and use the disciples got of it The Spirit suggested to them that passage Psal 69.9 at that time or afterward and let them see it was then accomplished in Christ though it had its own verity in David the type Whence learn 1. It is the propertie of disciples to construct well of Christs working and get a right sight thereof how rude and tumultuous soever it seem to others for so do the disciples here 2. Christs working will be well constructed and tend to edification when his Word and working are compared together as the disciples are led to do 3. Such as are faithful disciples and conscientious hearers have the promise of a sanctified memory by the Spirits bringing Scriptures to their remembrance as they need for thus it was that his disciples remembred that it was written c. Yet we ought in this to guard against neglect of searching Scripture expecting somewhat to be suggested against leaning to the suggesting of it as the reason why we fasten faith on it rather then if we found it by search agreeing with our need which were to make it no divine Scripture to us but when it is suggested and against Satans delusions who may suggest Scriptures unto soules taken with this way under false glosses 4. Much is spoken of Christ in the Old Testament under types and it should be our care in reading it to understand these types well and see Christ the truth in them for so do the disciples see a Prophecie of Christ held forth in the profession and practice of David the type 5. Zeale providing it be according to knowledge Rom. 10.2 is a commendable grace when men are employed about right things not negligently and for the fashion but affectionately As herein Christ hath given us a patterne who excelled in all graces and particularly that of zeale 6. As Gods house and the matter of his Kingdome and Ordinances are the chief object of zeale which should be ballanced with meeknesse in our own matters so true zeal is the only right and acceptable principle of Reformation and men will go no further in the study of Reformation then there is zeal or indignation against what dishonoureth God and love to that which honoureth him for upon this principle did Christ reforme and he was affected with the zeal of Gods house 7. Albeit true zeal do trust God with caring for his own affaires and so is neither diffident nor hastie yet the nature of it is to be a spending grace and it will affect the person with pain till what is amisse in Gods house be rectified And it will encline a man having Gods call to stoop to meanest employments and to feare no hazards in carrying on Gods work for The zeal of thine house hath eaten me up and Christ evidenced how much his zeal affected both body and minde by abasing himself to this mean emploiment of scourging out beasts and men and by exposing himselfe to their fury if he had not been armed with divine terrour 8. Albeit that zealous instruments were removed and love and zeal among men should decay and they neglect and become carelesse of the matters of God yet Christ never wanteth zeal to resent and redresse the wrongs done to Gods house for of him it is still true The zeal of thine house hath eaten me up Verse 18. Then answered the Jewes and said unto him What signe shewest thou unto us seeing that thou doest these things 19. Jesus answered and said unto them Destroy this Temple and in three dayes I will raise it up Followeth in the second branch of this part of the chapters Christs conference with the contentious Jewes even these it seems who were driven out who being put to the door and he drawing back his terrour they in these verses begin to question his authority to do as he had done For seeing these that were in power did tolerate these things they reckon that it was boldnesse in
his Master by an avowed denial yet others have need to look to it who though they professe him yet their practice doth refute their Profession Tit. 1.14 2 Tim. 3.5 And namely when they practise not such duties as are required of disciples such as hearing and abiding in his Word John 10.27 and 8.31 self-denial and bearing of his crosse Mat. 16.24 mortification Gal. 5.24 walking after his Spirit Rom. 8.1 meeknesse Matth. 11.29 mutual love John 13.35 and several other duties recorded in Scripture From v. 26 27. Learn 1. As Satan is incessant in pursuing so he knoweth how to fit tentations to every mans humour that they may take Therefore Peter being all this while possessed with fear he hounds out his kinsman whose eare Peter cut off whereof belike he had some intimation and one who saw him in the garden that these considerations working yet more upon his fear might drive him to a new and more grosse denial 2. As it is Satans element to sin and draw others to multiply sin after sin so Saints especially may expect that when they slip they will be most of any incessâ—ntly pursued to adde sin after sin It being Satans delight to engage them especially in sin against God and by the throng of tentations to keep them from recovering their feet Therefore doth he thus pursue Peter the third time 3. It is the duty of the Lords people when they are tempted to consider what impediments the Lord layeth in the course of their sinning that so they may be ashamed to go on And it is their great sin when they do otherwise for whatever was Satans aime in choosing this instrument to assault him the third time yet the Lord thereby would shame him from his denial by bringing in so clear evidences against him that he was a disciple which he could not shift without much impudence and without open wronging of his Master as not worthy to be owned and that before them who certainly knew he had been one of his followers All which did contribute to make his sin of denial the more odious 4. Saints weaknesse is such as being assaulted they may fall again and again in the same sin as here Peters threefold denial teacheth us Peter then denied again It is indeed more grievous when men fall often again into the same sin even after they have repented for their former falling into it though the Scripture declareth not that to be inconsistent with the state of grace in a person but it may be more frequently incident to Saints to relapse often while they are still kept going under the power of tentations without getting liberty to draw their breath or recollect themselves which was Peters case here and pleads for more pity 5. A gap being once made in the conscience by sin it will easily grow wider and one sin will prove a needle to draw in the thread of another sin as here Peters experience doth witnesse who by one denial is drawn to another and who from simple denial proceeds to denial with an oath and then with cursing as the rest observe 6. When Saints begin to slip and do not make conscience of repentance for it God may let their defection rise to a very great height till they see cause to abhorre themselves indeed for so much also doth this experience teach He not heeding nor being affected with his first denial the Lord gives him up to mee denials and that with swearing and cursing that so his conscience may be alarm'd with the grossenesse of his way And indeed solid repentance in a backsliding way is seldome attained till the defection come to some height of grossenesse 7. Whatever be mens conceit of themselves yet the event will clear that Christs verdict concerning mans frailty is true and that their presumption is a liar for here immediately the cock crew to witnesse that before this time prefixed by Christ Peter had denied him thrice according to his prediction John 13.38 8. Albeit the Lord suffer his own to slip through tentation that he may correct their proud conceit of themselves and teach them to abide more in him yet he will not utterly lose but will recover them for the cock crew to put Peter in minde of what past betwixt Christ and him which being accompanied with other meanes draws him to repentance as is marked by the rest 9. The same means which men have had and yet have profited nothing by them may yet be much useful when God commands a blessing for albeit Peter was alarm'd by the cocks crowing first after his first fall Mark 14.68 yet he never remembreth Christs words but goeth on and the same mean with Christs look is blessed 10. The Lord is oft-times in mercy pleased to recover his people by very speedy repentance after their trial for discovering of their weaknesse is over And particularly such as through violence of tentations are driven upon sin do readily sooner recover by repentance then they who upon resolution and with deliberation engage in a course of sin for Peter being under a violent tentation in this his sinning immediately the cock crew to give him warning to repent which accordingly succeeds Verse 28. Then led they Jesus from Caiaphas unto the hall of judgement And it was early and they themselves went not into the judgement hall lest they should be defiled but that they might eate the Passeover Followeth the third and last part of the chapter conteining a part of Christs trial and the procedure about him in Pilates judgement-hall It may be taken up in foure branches In the first whereof in this verse is recorded how they led Jesus unto the hall of judgement or the place where the Romane Governours used to sit in judgement to have him sentenced and condemned by Pilate and executed accordingly Before all which we are to conceive as is marked by the rest that the chief Priests and their Councel had beside their examination of himself v. 19. examined false witnesses against him and adjured himself to declare what he was and upon his confession condemned him of blasphemy and adjudged him to be worthy of death And then with all speed they bring him to the Roman Governour as is here marked Unto which John subjoyneth that they themselves would not enter into the judgement hall lest being defiled they should be kept from the Passeover which they did not eat till this day as hath been cleared on chap. 13.2 Doct. 1. It may shame the Lords people in their negligence in going about his service to see the activity of wicked men in their ill courses particularly in their opposition to Christ for here having been at it all night they do not yet weary but led him away and it was early and they go themselves and do not send officers only 2. It pleased the Lord so to order as Christ should he brought before a pagan Judge and be by him condemned one reason whereof is given v. 31 32.
sense wherein natural light doth faile so it is said here of the winde thou canst not tell whence it cometh and whither it goeth And by many questions about such things is Job put to a non-plus Job 38. and 39. 4. Good use may be made of common and obvious things to further spiritual mindednesse and to help to satisfie us and quiet our reasonings in spiritual things for Christ by this similitude casteth a copie to all to be led by thoughts of the winde to think on regeneration and silenceth his wondring by making his common sense and reason about the winde subservient to quiet his faith about this mystery and by the condsietation of such things as these God bringeth Job to dust and ashes before him 5. The Spirits working is compared to winde not onely here and in that extraordinary pouring out of the Spirit Acts 2.1 2. but Cant. 4 16. Not onely because the Spirit and winde have one name in the originall languages of the Scriptures But because of many things wherein the one resembleth the other And in the text to go no further we have these 1. As the winde bloweth through the world freely not staying for the command nor caring for the prohibition of any creature so the Spirit in his working is a free agent working where on whom when and in what measure he pleaseth and will be hindered by none the winde bloweth where it listeth 2. As there is somewhat in the winde which is sensible and felt or heard proving that it is thou hearest the sound thereof so is the working of the Spirit discernable in the effects by them that have it Onely as the winde is not alwayes alike loud nor sensible so the working of the Spirit is not alwayes nor in all alike discernable and as they who hear the winde must have the sense of hearing clear so men who desire to feele the effects of the Spirit would not over-cloud their own discerning with jealousies and misrepresentations and withall it would be considered that the Spirit is one gift and discerning of him and his working is another gift 1 Cor. 2.12 to be sought of him or else we may mistake Likewise this discerning faculty may sometime be keept up where the true work it either for trial that we may not build our selves on what is within us but on Christ or for chastisement because we have grieved the Spirit There may also be some babes in Christ who cannot for a time discern their own members though they really have them 3. As there is some what in the winde incomprehensible to natural reason thou canst not tell whence it cometh c. So in the Spirits working there is somewhat not onely beyond the reach of natural reason 1 Corinth 2.14 but even above sanctified reason as to know how he insinuates himself with the Word upon us and frameth that hidden man of grace There are mysteries here to be adored and calling for praise that he should work so admirably in us rather then to be pried into In all these respects is this comparison of the winde applied So is every one that is borne of the Spirit Verse 9. Nicodemus answered and said unto him How can these things be 10. Jesus answered and said unto him Art thou a Master of Israel â—and knowest not these things Nicodemus continuing in his ignorance notwithstanding all this pains is reproved for it by Christ as being a shame for a man of his calling to be ignorant of such truths which were so necessary and clear Whence learn 1. When divine truths are told in plainest termes and as fitted as can be to vulgar capacities yet they will be still obscure to a natural mind for Nicodemus is yet ignorant when Christ hath illustrated the matter much more may men be ignorant when others teach 2. The great cause of mens ignorance of divine things is their carnal reason which especially in able men keeps them from simple believing and resting on what is revealed till they see a reason for every thing for this is Nicodemus his constant objection How can these things be 3. This carnal reason is not easily beat down nor will any external means or speaking though even by Christ do it till some more powerful meanes be added for after all this pains to solve that doubt when it was first propounded v 4. it sticks to him yet 4. Where Christ hath taken pains in teaching and men do not profit there he will sharplie rebuke this being one meane to stir up men to make progresse in his school therefore doth he thus reprehend Nicodemus though more mildly then he dealt with other Pharisees 5. A special mean of humbling men especially such as have parts and making them more capable of Christs instruction to convince them of their grosse ignorance for knowledge is that whereby men differ from beasts and therefore to see the want of that will lay their pride Psal 73 22. and conceit of knowledge doth puste up men till they be discovered what they are 1 Cor. 8.1 2. Therefore doth Christ discover to Nicodemus whose carnal reason and parts made him stand out that he is an ignorant and knoweth not See Prov 30.2 3. 6. Every man as he hath a calling and station in Church or Common-wealth ought to be answerable unto it and have endowments â—utable for Christ from his place argueth that he ought to have been better acquainted with these things 7. Man mâ—y have great learning and be Teachers of the Church and yet be ignorant of the found principles of Religion and Regeneration not only in an experimental but even in a contemplative way when a Church is fallen in Apostasie and the matter of trying such is neglected and especially where superstitious observances come in the room of the sound exercises of Religion for in this declining Church where traditions and superstitious rites prevailed a Master of Israel knoweth not these things 8. It is a great sin and shame of teachers to be found ignorant who should have knowledge to instruct others especially in the sound principles of Religion for saith he Art thou a Master of Israel and knowest not these thing 9. The more clearly truthes be revealed and the more weighty they be in themselves mens ignorance is the more blame-worthy for saith he Knowest thou not those things the very principles and fundamentals of Religion and which were revealed to Israel among whom thou art a Master That they were of old revealed appeareth from Deut. 30.6 Psal 51.10 Jer. 31.33 Ezek 11.19 and 36.25 26. and elsewhere Verse 11. Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witnesse In the next place Christ reproveth his unbelief accompanying his ignorance which was common to him with the rest of the Jewes especially the Pharisees this he doth upon two grounds whereof the first in this verse is taken from the assurance he had of
no man hath naturally any liberty or power to receive Christ or come in faith to him But every man by nature whatever his inclination education or moral vertues be hath lost all power to do any spiritual good by Adams fall and remains dead in sinne for no man can come to me saith he to wit of himselfe as is after cleared 4. This natural impotency in man cannot be cured by meer moral swasion or holding out of the offer of Christ in the Gospel But with this there must be a powerful and effectual work of God in changing and renewing of mens nature infusing of the habits of grace and faith quickening them from their deadnesse and exciting of these graces which he infuseth and effectually inclining their heart and minde to embrace Christ and close with him and adhere to him for this is the only remedy of mans impotency that the Father draw him To ascribe unto God no more but moral swasion in this work is to allow him no more hand in good then Satan hath in evil and consequently to ascribe unto man as much praise of doing good as he is reproveable for evil And it ascribes unto man the glory of making himselfe to differ from another who had the same offer with him but would not be perswaded See 1 Cor. 4.7 5. Divine power in curing and recovering of lost men hath not only to do with impotency but with aversenesse with a corrupt will strongly inclined to evil and with corruptions which will resist and oppose him in his working for so much doth this drawing import 6. The powerful grace of God is invincible and will effectuate his purpose over all impediments He will not only bear down the resistance and opposition that corruptions make but he who is Lord of the will will sweetly incline and powerfully allure it and make the man most willing to come to Christ for if none can come except the Father draw him then certainly they whom he draweth do come and so Christs promise subjoyned and the following verse do clear 7. This drawing is ascribed to the Father which hath sent Christ not secluding the rest of the persons seeing every work of God which relateth to the creatures is common to the whole blessed Trinitie and Christ hath an hand in this same work ver 46. with Matth. 11.27 See Joh 12.32 Nor yet is this expression only used to shew that the Father is first in order of working this work as he is first in order of subsistence But it points out further 1. That the father who entred in a Covenant with the Sonne and sent him into the world to obey his will and performe these duties he had voluntarily undertaken is in a special manner obliged by vertue of that paction to bring unto his Sonne the promised seed and reward of his sufferings 2. It serveth to shew that however he be a righteous God and will have justice satisfied for the sinnes committed even by his elect Yet as the Sonne did voluntarily submit to that dispensation to pay the price though he was also the party offended So the Father doth also so love them as he drawes them to Christ that his justice may be satisfied in him and that his love toward them may let forth it selfe in comfortable and sensible effects And this will teach us so to magnifie the tendernesse of the Mediatour as not to entertain wrong thoughts of the Father Doctrine 8. The great misery of these who are not wrought upon to come to Christ is clearly to be seen and read in the warme useage they meet with who embrace him Therefore doth Christ hold out his undertaking for them who are brought to him that he may let these murmurers see their great losse 9. Time will certainly come to an end and all perfection and contentment which men imagine in the things of it will have a period for dayes do at last come to the last day 10. Whatever believers finde in Christ within time yet their eyes are chiefly fixed upon eternity and upon the expectation of settled happinesse there Therefore do they need to have a promise concerning the last day so often repeated unto them 11. Such as are brought to Christ by the Father he will never abandon them till he have raised them up at the last day and presented them blamelesse and compleat before the Father that they may forever be with him for saith he and I will raise him up at the last day Verse 45. It is written in the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me Christ doth confirme his assertion concerning the Fathers drawing from the prophecies of the Old Testament which speak of the dayes of the Gospel Wherein it is foretold that all the Elect and confederates in the Spirit shall be taught of God to embrace Christ offered in the Gospel Isa 54.13 Jer. 31.33 34. Whence he inferreth that every one who is thus taught doth come and embrace him This teaching is not to be understood as secluding a teaching Ministry under the Gospel for the very text includes hearing and learning and this interpretation should not only rub an imputation upon Christ and his Apostles practice who in these very times of the Gospel did preach and appoint a Ministry and ordained Ministers and who did continue teaching and exhorting when yet they acknowledge this promise to be accomplished 1 Joh. 2.20 21 27 28. 1 Thes 4.9 10. but it should strike also against all private mutual edification as well as publick teaching which yet the decriers of a Ministry will not allow Yea they intrude themselves as Preachers that they may cry down Preaching and a Ministry But the meaning is that God in and by the meanâ— should teach them that however means be necessary yet it is not they but the Spirits teaching that prevailes with them and that under the Gospel this teaching should be more general and conspicuous Doctrine 1. It is by the Scriptures that all controversies and debates in matters of Religion must be decided Therefore doth he remit the proofe of his assertion to what is written in the Prophets 2. Not only Christs outward condition and practice but his doctrine are in all things aggreeable to the doctrine and predictions of the Old Testament concerning the Messiah and what should be fulfilled in his wayes Therefore doth he cite the Prophets as foretelling the same things of the dayes of the Messiah which he now asserts And he who was truth it selfe doth condescend to confirme his doctrine thus 3. Gods way of drawing in sinners to Christ as it consists not in bare moral swasion so neither is it a working upon men as insensible stocks or irrational creatures but he deales with them in a rational way and by his efficacious teaching doth cure the blindnesse of their minde and open and encline their hearts for his drawing ver 44.
out of his fulnesse to them and let them see that it is indeed their fulnesse and in some respect matter of their encouragement to dwell in the sense of emptinesse for he giveth thirst that he may give drink And therefore his keeping of his people at under ought not to be stumbled at 5. The propounding of this condition if any man thirst is not to be understood as if we must first beget sense of need in our selves and then come to Christ Nor doth it warrant any souls who would be at Christ to seclude themselves because they think they are not thirsty for albeit it do point out what is our duty Yet it is his work to beget it who sends his work before him that he may bring his reward with him Isa 40.10 and who by offering of grace as a mean doth oft-times beget it But the scope is rather to invite men to come upon this ground that if they come indeed they do by their coming prove they have thirst whatever they think of themselves and that any who are come this length that they would come if they had thirst they may come with what they have and get more thirst by coming to him Therefore are all these conditional offers summed up in this whosoever will let him take of the water of life freely Rev. 22.17 6. It is Christs will that thirsty souls should not onely come to him by humble dependance but that they should enlarge themselves and partake of their priviledges and his refreshments that so they may be satisfied and acquiesce in him may confirme themselves in their choice of him and forsaking other delights and may refute their own tentations and unbelief by tasting how good he is for it is his will they come to him and drink or partake largely of his refreshments See Cant. 5.1 Psal 81.10 Ver. 38. He that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living water Christ insists upon this promise and enlargeth it And 1. he shewes that the way of thirsty souls coming to him is by beleeving 2. He explains this drinking that it shall not be a petty refreshment for a season but the beleever shall get Christ himself and the graces of his Spirit to dwell in him as a full fountain and to flow forth for refreshing of himself and others 3. This is further confirmed from the promises in Scripture ratifying this offer of Christs He points at no particular place of Scriptuâ—e but comprehends all which speak of the graces of the Spirit under the name of waters refreshing and watering barren ground of which see Isa 44.3 and 58 11. and elsewhere Doctrine 1. The right way of a thirsty souls coming to Christ for refâ—eshment is by beleeving for so is it explained He that beleeveth on me And albeit many other exercises and duties be required yet this is onely named 1. Because it must be the root from which the rest must spring 2. Because nothing we have can be right or acceptable without faith laying hold on Christ and his righteousnesse Humility without it will prove but discouragement a study of holinesse and conformity to the Law but a stumbling at his righteousnesse Rom 9.31 32. and diligence will but tend to security 3. Because albeit a needy soul should be stripped of all things beside yet that will be no warrant to cast away confidence but they must cherish it so much the more Doctrine 2. As we are to rest upon no consolation as sure but what is recorded and grounded in Scripture So it may encourage men to beleeve in Christ that in him and by him we are sure to finde the accomplishment of all that the Scripture promiseth for he maketh here a promise that it shall be with beleevers as the Scripture hath said 3. He doth not name the particular Scripture not onely because there are many of them as hath been said and he would have his people study and search them all out that they may see the fulnesse of the promise But further by this he would teach that he would have his people well acquainted with Scripture that they may know where the promises are to be found Therefore doth he onely name the Scripture in general here and elsewhere onely Acts 13.33 we finde the Psalme quoted 4. It may encourage us to study much acquaintance with Scripture that the substance of the Gospel and of Christs riches are treasured up and held forth even in the writings of the Old Testament Therefore also when Christ maketh his richest offers he needs say no more but that he will do as the Scripture bath said The summe of all Religion is comprehended in the writings of Moses and therefore Christ doth prove even the resurrection out of them Matth. 22 31 32 The Prophets are Gods own Commentary upon these and the application of the doctrine thereof unto several conditions of men in several times and the New Testament is a clear unveiling of Moses face and holds out the accomplishment of what he foreshadowed 5. Such as out of sense of need come to Christ will not onely finde some particular refreshment or for awhile onely but they will get a fountain to be in them for it is not a drink only to cool them in this or that particular thirst but a river put in them to flow out They get a seed of God to abide in them 6. Christs Spirit and the refreshments thereof are so communicate unto beleevers as they take deep root in them for they are in their belly or their heart or very inward parts where meat is swallowed down to be digested into our substance And this doth difference it not onely from prophetick illumination which came upon men from without and which a Balaam may have But from the motions that came upon rotten-hearted sinners who for all they get yet continue dark in themselves like the Moon 7. The Lords allowance to his people is very liberal and bountiful and abundantly sufficient to satisfie them for albeit the great Ocean of refreshment abide still in himself yet he lets out unto them no lesse then a river yea and rivers every grace flowing out like a river as is said of peace Isa 48.18 See Psal 36.8 8. The Spirit of Christ doth remain and abide perpetually in beleevers to whom he is given for these are rivers of living water not only because they are still fresh and make lively but because they are a spring which doth perpetually flow out and run and therefore is called living Gen. 26.19 in the Original See Zech. 14.8 And this doth difference it from the wickeds puddle which doth runne dry and from what the temporary receiveth And albeit the regenerate man finde many intermissions of the refreshments of this spring through his own pride unbelief and idlenesse yet the fountain remaineth still 1 John 3.9 9. Where the Spirit and the graces thereof are received by a beleever and
entertained by faith the sweet influences thereof will slow forth for the refreshing of themselves and others in their stations and that with much refreshment and life for the rivers of living waters shall flow and that out of his belly which is the seat of delight Job 20.15 As a spring sends forth streames to water the ground about it and as the heart of man sendeth forth life and refreshment to every faculty and member and as a General in an army sends out reserves to reinforce his parties So graces of the the Spirit in beleevers will flow forth into their behaviour and carriage to make their heart be strong to make their tongue to drop what is savoury to make their feet like hindes feet c. and to refresh and gain ground upon others Verse 39. But this spake he of the Spirit which they that beleeve on him should receive For the holy Ghost was not yet given because that Jesus was not yet glorified Here we have Johns commentary upon this last promise who belike not understanding this himselfe as they were ignorant of many things till Christ was risen from the dead doth now take pains to clear others who might be in the like condition He declareth that by this living water is meant the Spirit and graces thereof which beleevers were afterward to receive the giving whereof was suspended till the glorification of Christ the head of beleevers This began in that solemne day Act. 1. and doth continue still throughout all ages of the Church Doctrine 1. As the doctrine of Christ in Scripture doth oft times need to be interpreted because of our shallow capacity So the best Commentary upon Scripture is it selfe and the comparing of one Scripture with another for John by this exposition doth not only expresse his simpathy with these who might possibly be in the same condition that sometime he was but doth point out the safe way of expounding Scripture and sheweth that it doth explain it selfe 2. Whatsoever vertue is in water for cleansing of filth for cooling and refreshing the thirsty and fructifying of barren ground And whatever is promised in Scriptures under the Metaphor of waters is all to be found in a spiritual way in receiving of the Spirit and graces thereof by faith for so is here explained But this he spake of the Spirit c. compare Chap. 4. 10 13 14. Zech. 14.8 3. While he saith beleevers should receive the Spirit and the Spirit was not yet given or was not yet not in respect of his personal subsistence but in respect of the measure of his gifts and graces to be poured out upon beleevers it doth relate partly to the times of the law and teacheth That albeit beleevers under the law did partake of the Spirit in some measure yet all that is nothing in comparison of that measure which is poured out under the Gospel In that respect the holy Ghost was not yet given which may shame them who make not use of their ample allowance but do under the Gospel come far short of many who lived under the Pedagogie of the law Partly it relates to the present condition of the disciples and his followers who were not yet endued with power from on high and therefore were but weak and ignorant in many things And it teacheth That were men even in Christs company yet they will not profit much without the Spirit 4. It pleased our blessed and glorious Lord to abase himselfe by undergoing a state of humiliation till he perfected the work of mans redemption for so is here imported and in this respect the Lord of glory was not yet glorified but continued under the vail of his state of humiliation 5. The pouring out of the Spirit in ample measure as in the wisdome of God reserved till the glorification of Christ as Mediatour that so the proportion might be kept betwixt the head and the members for the holy Ghost was not yet given to beleevers because that Christ was not yet glorified And as our blessed Lord did once abase himselfe so far as beleevers must be kept back from their allowance till he who was a worme and not a man be glorified So we may expect that he will not rest till we come up to share with him now that he is exalted And we should be content to stoop and share with him in the sad sufferings of his cause and interests expecting that when he exalts himselfe in it he will respect the desolate Psal 102.16 17. And we having now to do with an exalted Lord should expect much from him Psal 68.18 Act. 2.23 and 5.31 6. While as under this promise is comprehended all that pouring out of the Spirit which followed upon the glorification of Christ and these gifts in the primitive times among the rest as a peculiar instance The meaning is not to put the saving graces of the Spirit conferred upon beleevers in the same rank with these extraordinary gifts that were conferred upon some temporary beleevers then Nor yet is it the meaning that beleevers now should expect the same fruits of the Spirit for kinde that were conferred on some beleevers then But it tends to shew That the saving graces of the Spirit are as excellent and more then many gifts that had a greater lustre and the promise is richly fulfilled when men get these albeit they want the other That albeit all beleevers do not work the like visible wonders with the Apostles yet by the receiving of the Spirit as great wonders are wrought upon themselves in a spiritual way for thereby the dead are quickened the deafe made to heare the blinde to see the lame to leap the withered made fresh and they get new tongues to speak the language of Canaan which they understood not before And That their way of carriage and deportment who received the holy Ghost in these primitive times should be a pattern to all these who would prove that they do now partake of the Spirit Ver. 40. Many of the people therefore when they heard this saying said Of a truth this is the Prophet 41. Others said This is the Christ But some said Shall Christ come out of Galilee 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the towne of Bethlehem where David was 43. So there was a division among the people because of him 44 And some of them would have taken him but no man laid hands on him In these verses we have the effects of this Sermon among the hearers some are so affected with it that they acknowledge him to be that great Prophet promised to Israel Deut. 18.18 whom they understood to be another then the Messiah Others do confesse him to be the Christ but others oppose against that that he as they supposed came out of Galilee whereas according to the Scriptures the Messiah was to come out of Bethlehem And upon this diversitie of opinions there ariseth a schisme and
may be said concerning his office and Annas being joyned with him before Luk. 3.2 it may be spoken to if need be on Chap 18.13 Doctrine 1. As the most pure Ordinances of God are easily corrupted by lewd men So in particular the ambition of men taking advantage of times of publike confusion and oppression doth oft-times overturn the precious Government and order of his house while either they do what they list and is in the power of their hand or employ their power with oppressours to make merchandize of the things of God for thus and upon these grounds was the Ordinance of the Priesthood corrupted while men either usurped it or did serve the interests of or gave money to their conquerours to obtain it 2. As mens wisdome or their conceit of it doth ordinarily fill them with pride and contempt of others So such wit will readily never do well nor lead men on right courses for he gives his opinion insulting over the rest as knowing nothing at all nor considering when yet his wit led him only to crucifie Christ 3. Such as corrupt the Ordinances of God and take sinful courses to put themselves in power in Gods house will prove but small friends to Christ and his Kingdome whatever they seem otherwise to be for it was he who procured himselfe to be the High Priest that same year that gave this pernicious counsel against Christ 4. Albeit it be the duty of all to preferre the publike welfare of a Church or Nation to their own safety or interests Yet it is unlawful to promote never so publike a good by sinful means for herein did his opinion prove unsound in seeking to prevent the perishing of the Nation 5. It is a sinful principle in worldly policy to study to preserve the peace of a Nation by cutting off these who promote the Kingdome of Christ for this in particular was the sin of his counsel that albeit they had nothing to say against Christ yet better he perish were he never so good or right then things should be in hazard Whereas albeit this might have indeed preserved them yet it was not a lawful mean 6. Mens wit will never lead them right so long as they separate profit and expedience from lawfulnesse and right and do preferre the one before the other for in all this he looks only to what is expedient for us 7. The rarest wits of men when they are left of God and do make no conscience of sin to compasse their designes will but miscarry and run upon the dangers they labour most carefully to avoid for though this seemed most expedient and a short cut to be rid of Christ and secure the Nation yet neither succeeded with them Christ and his doctrine prevailed still among them and their Nation did perish Verse 51. And this spake he not of himselfe but being high Priest that year he prophesied that Jesus should die for that Nation 52. And not for that Nation only but that also he should gather together in one the children of God that were scattered abroad In the third place before the acceptation of this overture be recorded John doth interlace some remarke upon this opinion Wherein 1. He points forth the hand of God over-ruling him in bringing out such a discourse v. 51. It is said he spake this not of himselfe but he prophesied c. The meaning is not that he knew not what he would have been at in this opinion or that he intended that by Christs death Israel should be indeed redeemed from sin or intentionally prophesied of him It is clear enough that he purposed nothing else but to put Christ out of the way that there might be no occasion for the Romans to fall upon the Nation But the meaning is that in giving his wicked counsel to procure the safety of his Nation from the Romans by putting Christ to death God over-ruled his tongue to bring out an Oracle concerning his purpose to save his people by the death of Christ 2. John enlargeth this prophecy which Cajaphas uttered unawares ver 52. shewing that in Gods purpose the benefits of Christs death were to be extended further then to the Nation of the Jewes only even to all the elect scattered through the world It is further to be considered that Johns saying being high Priest he prophesied c. doth make nothing at all for their opinion who assert the infallibility and assistance of the Spirit with Popes even albeit they be wicked men such as Cajaphas was who yet being high Priest did prophesie concerning the death of Christ For 1. They have not yet proven from Scripture that their Popes have that warrand for their office nor any of these diverse priviledges which the high Priest of the Jewes had 2. The high Priests of the Jewes even when they observed Gods order in coming to it albeit sometimes some of them did prophesie and for a time they had the extraordinary gift of Urim and Thummim yet they fell in grosse errours Aaron made the golden calfe Urijah brought in an altar after the pattern of that in Damascus 2 King 16.10 11. 3. Since this man came not in an orderly way to his office if they will argue from this it will follow that not only their Popes whom they account to be lawfully chosen but even their Anti-popes whom they condemne must have the same priviledge of infallibility 4. Such a prophecy as this doth indeed very well beseem them who sit in the Temple of God as gods and yet are bitter enemies to Christ and his truth For he did not intentionally bring forth any thing for Christs advantage only God over-ruled his tongue in venting his wicked malice that he should propound this Oracle 5. His being high Priest is added not as a reason why he did prophesie though some of them of old might have had revelations and God may when he pleaseth even employ a wicked man that way but to shew that because of his authority and place which would readily incline the rest to follow him therefore God over ruled his tongue that he should bring forth no overture concerning Christ but what was agreeable to his purpose in sending his Sonne into the world From these verses Learn 1. Gods over-ruling hand can secure that in the consultations of men nothing shall be concluded concerning Christ or his Church but what he hath appointed to be done for so did he over-rule this consultation and Cajaphas his overture See Act. 4.27 28. 2. The more power and sway any wicked men have the more we are bound to beleeve that the overruling hand and providence of God will set bound and limits to their consultations and conclusions for the good of his Church for whereas it might be little regarded what others might say whose opinions were of lesse weight yet when the high Priest begins to speak God overrules it that he shall prophesie and utter an Oracle 3. In beleeving Gods providence
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
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
1. He asserts in this verse that they could not partake of that mercy but upon his removal 2. In the following purpose he propounds the benefits to be expected by the Spirits coming beyond what they enjoyed by his bodily presence that so they might be induced to submit to his departure as making way for the Comforters coming In this verse Christ asserts that however they relished the newes of his departure yet it was expedient and for their behoof that he should remove Which he cleareth by shewing the necessary connexion betwixt his departure and the Spirits coming who is so excellent a gift This he instructs both negatively that if he did not go away the Spirit would not come and positively that upon his removal he would send him unto them which is not to be understood as if they or others could not or had not received the Spirit before his Ascension But that the Spirit was not to be poured out so largely upon the members till after his exaltation and glorification who is their Head as chap. 7 39. Doct. 1. Christs dealing may be very expedient and useful when yet it is very unsatisfactory to sense for what filled their heart with sorrow is neverthelesse expedient for you saith he So that he is to be Judge of what is good for us and not we our selves 2. We are ordinarily so addicted to our corrupt sense that the usefulnesse of an afflicted and humbling condition is hardly beleeved even out of Christs own mouth Therefore must he so strongly assert it I tell you the truth it is expedient 3. As all Christs Word is of infallible verity so we are to look on it as such that it may comfort us under afflictions and uphold us against the testimony and apprehension of our sense Therefore doth he lead them to lean on this as their support under all tentations to the contrary I tell you the truth it is expedient for you that I go away 4. As Christ doth nothing for or to his people but what is useful and profitable for them so he is so tender as not to withhold what is useful because it satisfieth not their sense but is grievous to their flesh as knowing well that what is profitable will be pleasant in end however they look on it for present for it was of his mercy that since it was expedient he went away therefore he did go let them resent it for present never so sadly 5. Christs people and their welfare are so dear to him that in all that he did and that befel him and in all the changes of his condition he was still doing and minding that which was for their profit for as it was because it was expedient for them that he came to earth and stayed in it so he went away again not because he was weary of them and their company nor yet only because he was to be glorified himself but because it is expedient for you that I go away and be exalted into glory 6. The Spirit of God as he is largely communicate under the Gospel is so sweet an Advocate and Comforter that his presence may compense the saddest of losses were it even of the bodily presence of Christ for here it is insinuate that he is such a gift as it is a great favour to want Christs bodily presence to make way for his coming And that because he is that Comforter by way of excellencie above that comfort they had by his bodily presence and who can comfort beleevers in all places at once whereas his bodily presence was confined to one place Therefore saith he If I go not away the Comforter will not come but if I go I will send him 7. As Christs bodily presence is not the most powerful and refreshing way of comfort however it was needful in its time and refreshful in its measure so beleevers are not capable of the full consolations of the Spirit but by the removal of his bodily presence out of the world for not only did he by his death and going out of the world merit it and he must be glorified and enter into his Kingdome before his members participate so largely of his fulnesse but they were so dull while he was with them that they could not be capable of these comforts till they were weaned from a bodily presence and exercised with trouble Therefore saith he If I go not away the Comforter will not come So that they who doat still on a corporal presence of Christ do thereby stop the way of the comforts of a spiritual presence 8. Christ by sending of the Spirit after his Ascension doth not only prove himself true God the second Person of the blessed Trinity from whom as from the Father the Holy Ghost proceedeth and is sent But also That as Mediatour justice is satisfied by his death That he as the Head of beleevers is glorified chap. 7.39 and entred in possession of his dignity Acts 2.33 and That being thus exalted he is still mindful of his brethren So much is imported in this If I depart I will send him unto you 9. Christ being now exalted there is free access to partake of the Spirit by all these who do employ him for that effect for being departed he will send him to them who ask him Verse 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement The benefits to be reaped by the Spirits coming which would richly compense his departure are three The first relates to the world whom the Spirit will convince of three great points sin righteousnesse and judgement which being here named only are distinctly insisted upon in the three following verses and the grounds upon which they shall be convinced of every one of them and the evidences thereof produced For clearing of this purpose a little Consider First as for the Act here ascribed to the Spirit of reproving or rather convincing I take it to import not only his offering and affording sufficient meanes which might convince men but also the successe of these means and his effectual and actual convincing of them thereby And that not only by illuminating them with knowledge which may be without conviction nor yet by bearing in challenges and reproofes only for there may be challenges and reproofes without through conviction But further by arguing them out of their principles and grounds to a contrary opinion as the word imports and bearing in of truth so as they are put to silence and cannot in reason gainsay it Secondly as for the object of this work of the Spirit by the world who shall be convinced I understand men in the world and particularly men in the state of nature and yet unconverted whether they be elect or reprobate and that not a few but many of them All which are frequentlie expressed in Scripture by the name of the world Thirdly as for the nature scope and tendencie of this work of conviction
the â—pirit of God for he is sent forth for this end to convince men of sinne because they beleeve not on me Verse 10. Of righteousnesse because I go to my Father and ye see me no more The next thing whereof the Spirit convinceth the world is righteousnesse not their own but Christs And that both the righteousnesse of his person and his righteousnesse as Mediatour imputed to his people to their Justification Both these are strongly grounded and concluded from this that he goeth to the Father and continueth with him so that even his disciples see him no more after his aâ—cension For 1. When the Spirit sent from Christ by his extraordinary operations doth make it manifest that Christ remained not dead but rose again and ascendeth and liveth with the Father in glory and Majesty as these gifts and operations sent down by him do evidence it will necessarily follow that he was not a seducer and Samaritan but that righteous One Who however he was rejected of men yet is approven of God 2. As Christ laid down his life to purchase righteousnesse for us which otherwise was unattainable by the works of the Law Gal. 2.21 so by his resurrection and ascension and pouring out of the Spirit in large measure he makes it evident that he is accepted by the Father in our name and liveth for ever to apply his righteousnesse unto us Rom. 4.25 So the scope of this is That however the world did traduce Christ and leaning to their own righteousnesse did reject him and his righteousness Yet the Spirits coming as a fruit of his ascension shall convince them that he was just and righteous and that righteousness is to be had only in and through him And further this same Spirit making use of these means and particularly of the Word shall convince selfe-condemned sinners that they ought and may relie on him for righteousnesse Whence learn 1. Even Christ himselfe was not free from the horrid imputations of the foul mouths of traducers more then his followers for his righteousnesse was in debate among them 2. Whatever be the imputations câ—st upon Christ and his followers in their sufferings yet God will make the issue thereof at last clear them for what ever thoughts they had of him while suffering or what ever pretence they might seem to have while he was on earth subject to our sinlesse infiâ—mities yet his going to his Father after that did serve sufficiently to convince them 3. Christs exaltation with the Father and the evidences thereof communicate to the Church by the Spirit do abundantly proclaime him to be that holy and righteous One of whom it is blasphemy to harbour any prejudice and misconstruction for he shall convince the world of righteousnesse because I go to my Father 4. It is not sufficient that men be convinced of sin unless they also be driven to seek righteousness to cover the same for this conviction of righteousnesse must follow upon the former of conviction of sin And without this neither a sight of sin nor acknowledgement of Christ as righteous in his own person will availe 5. It is a point which the Spirit hath put beyond all contraversie that the righteousnesse of fallen man is only in and through Christ so that all who seek another way of righteousnesse do go against a clear conviction for he shall convince the world of righteousnesse 6. Imputed righteousnesse is a point whereof the Spirit only can convince men and make them submit to it Men are not only naturally ignorant thereof as not being according to the Covenant of works Rom. 3.21 but their proud hearts are averse from such a way of it Rom. 10.13 and selfe-condemned sinners finding nothing in themselves are affraied to lean to that which is without them till the Spirit bear it in upon them and cause them to close with it Therefore they must be convinced of the righteousnesse and that by the Spirit 7. Christs acceptation with the Father after his suffering evidenced by the pouring out of the Spirit doth evidence his righteousnesse to be so perfect and acceptable to the Father and himselfe in such a capacity to apply his righteousness and to own them who flee unto him That selfe-condemned sinners may with confidence rest under the shadow of his righteousnesse for so much is imported in that he will convince of righteousness because I go to my Father and there live for ever to make intercession See Rom. 8.33 34. 8. Such as would have the comfortable use of Christs righteousness must not lean to sense or sight but betake themselves to faith for so much may be imported in that ye see me no more which not only confirmes his going unto and continuing with the Father because they see him no more but finde rich gifts come from him but sheweth that in participation of his righteousnesse they must not expect to have sense satisfied with a bodily sight of him He saith ye see me no more to wit after his ascension to the Father till the day of judgement and though they saw him after his resurrection yet not in his former state and but in a transient way Ver. 11. Of judgement because the Prince of this world is judged The last thing whereof the Spirit convinceth the world is judgement in the understanding whereof we will be much helped by what is said on Chap. 12. 31. For judgement in Scripture in relation to the object on things about which it is employed doth oft-times signifie the exercise of power and authority to dispose of them and put and keep them in order And in relation to the subject and person in whom it is it signifieth the having of authority So to order these things Here the interpretation may be fetched from Acts 2.36 that Jesus in his exaltation is made both Lord and Christ and here the Spirit convinceth the world that he is both That he is Christ by convincing them of his righteousnesse v. 10. and That he is Lord by convincing them of judgement and that all power and judgement is committed to him which is evidenced and proven by his judging Satan the prince of the world over whom he triumphed in the Crosse Col. 2.15 and made his purchase and conquest evident by his casting out of Satan from these possessed by him his silencing Satans Oracles in the world and casting him out of these who receive the Gospel and are converted destroying the Kingdome of wickednesse and darkness and translating them into his own Kingdome and into a state of holinesse and light This the general scope of this purpose that the world shall be convinced of Christs dominion by his seen power over Satan under which among many other things is to be comprehended a judgement of condemnation of all the wicked in Satan their Prince and head and a judgement of absolution and vindication into liberty and freedome from Satans slavery in favours of these who flee to him and in whom the
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
also as hath been cleared in its proper place From v. 35. Learn 1. John is so careful to adde his testimony concerning these things and particularly his death Not only to stop the mouths of cavillers who might be ready to alledge that he was taken away before he was dead But further yet again to teach us that it is a point about which faith ought to be much employed that Christ truely died for our sins 1 Cor. 15.3 that so we may see that divine justice is truely satisfied for sin and may employ faith to get sin truely slain and subdued by the vertue of his death 2. It is also firmly to be beleeved that Christ and his followers are not in the hands of enemies to be disposed of as they please but that God over-ruleth all of them to bring about his purposes by them for this also was a part of Johns remark and testimony not only that Christ died but that the Souldiers did omit or exercise cruelty toward him in not breaking his legs and yet piercing his side according as had been purposed by God and foretold in Scripture as is after cleared 3. The doctrine of the Gospel concerning Christ is a doctrine of faith And it is to be assented to by faith whoever there be to say to the contrary for his scope in publishing of this as of other Gospel truths is that ye might beleeve 4. As faith loveth not to walk on slippery and unsure grounds So the Word affordeth sufficient ground of certainty for faith to fasten upon for John here declareth the certainty of this truth that ye might beleeve 5. It is a great confirmation of the certainty of the doctrine of the Gospel that the Penmen thereof were eye and ear witnesses of what they publish for he that saw bare record c. See 1 Joh. 1.1 2 3 4. 6. Such as are made witnesses of any thing concerning Christ it is their duty and will be their care if they be affected therewith to publish the same in their stations to the edification of others for so did John in his station And he that saw it bare record that ye might beleeve 7. Whatever exceptions unbeleevers have against the doctrine of the Gospel Yet is sufficient to condemne them and to encourage beleevers That the doctrine is true in it selfe That the publishers were assured of the truth thereof both by sight and by faith and That they were so guided by God as they would have been loath to publish any thing for a ground of faith which was not a truth All these are imported here His record is true in it selfe and he knoweth that he saith true not only in respect of his seeing what he saith but by the Spirit of faith comparing what he saw with the Scriptures as after followeth and he knoweth that he saith true and publisheth only such things as he is so perswaded of that ye might beleeve From v. 36. Learn 1. The only best way of reading and being edified by the passages of providences about Christ and his followers is to compare the same with Scripture for so doth John clear these passages for these things were done that the Scripture should be fulfilled 2. Such is our weaknesse and inadvertency that we need help to take up these Scriptures which point out Christ in the Old Testament and which serve to expound the lots he met with and to confirme our faith concerning him and his sufferings Therefore doth John help the Church in all ages by pointing at the Scripture which should be fulfilled 3. Christ is the truth and substance of that type of the Paschal Lamb and the true passeover sacrificed for us 1 Cor. 5.7 in whom and in his sufferings all that is really to be found which is pointed out and typified by that shadow Therefore what was ordained concerning the Paschal lamb is applyed here to him as the substance of that type A bone of him shall not be broken 4. Christ was not crushed by or under his sufferings but did subsist under all of it till he triumphed over it for whatever was the reason of not breaking the bones of the lamb as their great hast in going out of Egypt that they might not stay to break the bones and eat the marrow yet in the substance it pointed at this that he was not broken under his suffering but his bones were keeped whole as being shortly to rise again and triumph over it And to this also may that passage Psal 34.20 be applied which proveth true of beleevers under their trials that they are not quite crushed by them because it was true of him first 5. Christ and his followers are in the hand of God in their sufferings who carveth out the measure weight and every circumstance of their trouble and leaveth it not to the will of adversaries for so much also doth that passage Psal 34. hold out that God so keeps them as not so much as a bone is broken when he will have it otherwise And this is true of Christ first and of others through him 6. Albeit Christ endured so much from men as might put him to death Yet he would have it seen that he died voluntarily and that he was not violently compelled to die for so much further doth the truth and substance of that type point out A bone of him shall not be broken He voluntarily prevented their cruelty by yielding up the Ghost so that they needed not violent him nor hasten his death as they did with the rest From v. 37. Learn 1. Christ is pointed out not in one only but in many of the writings of the Old Testament And they need to study much in all the writings thereof who would understand what is foretold of him and compare the same with the accomplishment for their own edification Therefore doth John make use yet of more Scripture to clear these proceedings And againe another Scripture saith 2. All the Scriptures are divine and of alike infallible verity so that one of them will prove true and be accomplished no lesse then another for in these proceedings as one so another Scripture is fulfilled and gets accomplishment 3. God in his providence hath determined and appointed the least circumstance and manner of the sufferings of his people for so appears particularly in the sufferings of Christ concerning whom it was foreprophesied that he should be pierced as the Souldiers did 4. The Scripture is the true and infallible determiner who are most guilty of persecution in Gods account And according to this Rule it will be found that malicious upstirrers unto cruelty are more guilty then the ignorant executors thereof Therefore doth the Scripture ascribe this act to the Jewes they pierced him by the hand of the Souldiers as either giving a particular command for this deed or being generally guilty of all that followed upon their malicious persecuting of him and by their interposing with Pilate v. 31. occasioning this cruelty