is that Christ will then come again unto them for so doth Christ here point out that day I come See 1 Thes 4.16 17. 8. It is the duty of Saints not to compare the Lords dealing with themselves and others so as to be thereby withdrawn from or discouraged in their own duty and lot for whereas Peter might think it strange if he only were called to suffering Christ takes him off looking to his dealing with John and bids him minde his own work If I will that he tarry till I come what is that to thee follow thou me Such comparisons however sometime they may sharpen us and afford matter of praise yet do oft-times breed many inconveniences For we are naturally inclined to be discontent with our own condition and to think that best which we want and so will more readily be grieved if we got a harder lot then others whereas Christ hath variety of services and may lay them on as he pleaseth And beside Such comparisons may oft-times tempt men to sit up from duty when they see the security of others 9. Such as would avoid curiosity and much needlesse and vain exercise ought closely to follow their own work and calling Therefore doth Christ withdraw him from all these enquiries by bidding him again follow thou me Ver 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee In this verse John clears a mistake that continued in the Church occasioned by their misunderstanding of Christs speech They imagined upon Christs speech that John should not die and it is like they were confirmed in their mistake by Johns living so long after the rest of the Apostles whereas Christ said no such thing but only by way of supposition asserted that suppose he should keep him never so long alive Peter had nothing to do with it Whence learn 1. The people of God are brethren and ought to entertâ—in and cherish mutual affection and live in concord as brethren Therefore had they this designation in the primitive times The brethren 2. Even Christs own speeches were mistaken by the Saints in purest times much more may others be mistaken and their words wrested contrary to their sense and meaning for here a mistake ariseth upon what he said 3. It may commend unto us the wisdome of God in leaving with us and astricting us unto the written Word when we see erroneous Traditions so soon on foot in the Church concerning Christs words which were not written and the mistake growing by going from hand to hand till the writers of Scripture refute it for here we see an unwritten and erroneous tradition going abroad among the brethren till John clear the mistake and â—â—uâ—e it when he wrote this Gospel 4. Such as would rightly understand Christs speeches must take good heed to every word and particle in his expression to the forme of speech whether it be absolute or by way of supposition and to Christs scope in it according to which we must take up his meaning for hence rise their mistake they took Christs way of speech as absolute that that Disciple should not dye whereas he spâ—ke only by way of supposition for Jesus said not he shall not die but if I will that he tarry till I come c. And they look upon his speech as tending to give a promise concerning Johns life whereas Christs scope was only to shew Peter that he had nothing to do with the matter albeit he should continue him If I will that he tarry till I come what is that to thee Verse 24. This is the Disciple which testifieth of these things and wrote these things and we know that his testimony is true 25. And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it selfe could not containe the books that should be written Amen John takes occasion of this mistake and the clearing thereof to close this Evangel And 1. He asserts that he was the pen-man thereof and sets his seal to the truth and certainty thereof v 24. 2. Lâ—st any should think that his love to Christ being the beloved Disciple should move him to forge any thing in this Narration and lest they might wonder how he got so much to write especially after the other three had written Therefore as Chap. 20.30 he subjoyned a particular conclusion to the signes done by Christ after his resurrection So here v. 25. he subjoynes a general conclusion to this Gospel professing that he gave not over for want of matter it being impossible to write all fully and particularly that Jesus did but because it pleased the Lord not to overcharge the Church with an infinite Narration which he expresseth in an hyperbolicke tearme which imports this much that the books which might be written of this subject would burthen and overcharge the world and mens judgements and memories could not overtake or retain the Narration of all particular passages This acknowledgement of John that there are many other things which Jesus did and yet are not written being extended generally to passages in his whole ministry is to be understood with the Rules and according to the caveats mentioned on Chap. 20.30 31. and as nothing derogatory to the perfection of Scriptures in the matters of faith and manners which is there asserted notwithstanding these things are omitted For albeit a great many of Christs miracles in the course of his ministry which properly are to be understood by things that Jesus did be not recorded yet neither will that argue that any point of doctrine is omitted nor yet that the doctrine is not sufficiently confirmed to us by the miracles that are recorded and by their declaring that there were yet many moe Yea suppose it be granted that many particular conferences and Sermons which Christ had in the course of his Ministry are not written yet it will not follow that the summe of these and of all his doctrine is not recorded in what is written But on the contrary the wisdome of God choosed to comprehend all that was needful in a brief summe even of the Sermons that are recorded for the ease and benefit of the Church And as for them who upon these expressions would gather that many things needful to salvation are not to be found in Scriptures but to be sought out of unwritten Traditions I would have them before they assert such a thing resolve these questions for the satisfaction of the Church in this great article so nearly concerning her 1. If the pen-men of the Spirit of God have taken pen from paper accounting that sufficient which they have written how dare they undertake that task which those have given over 2. If these things not written be alike necessary with what is written what reason can be given
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
for Philip was gained by one word and proveth it by finding Nathaneel and seeking to gain him 2. Private conference and mutual edification is a notable means for advancing the Kingdom of Christ in our selves or others for by these means Christ gathereth his disciples here 3. The Messiah was spoken of and foretold both in the Law and in the Prophets and the godly before his coming waited for him by studying these Scriptures And Jesus is the true Messiah in whom all things that were foretold are accomplished the finding of whom is the best of newes for these are Philips newes to Nathaneel We have found him of whom Moses in the Law and the Prophets did write importing that Moses and the Prophets did write of him as is clear from Gen. 3.15 and 49.10 Deut. 18.18 and frequently through the Prophets importing also that Philip Nathaneel and other godly men were versed in the Scriptures point him out and fed upon him as held forth in the Word and that the finding of him now in person was joyful newes unto them 4. Such as are true Converts and love Christ may yet be very weak in knowledge yea and erre also especially when any thing of Christ is learned from tradition or vulgar report and not from the Scripture for so doth Philip mistake in calling him Jesus of Nazareth if it be taken for the place of his birth and not of his education Matth. 2.23 and the son of Joseph as the common report was 5. Men are naturally ready to stumble at something of Christ yea even good men may have prejudices to marre their own growth progresse for Nathaneel stumbleth at the place Can there any good thing come out of Nazareth not so much because Christ must be born at Bethlehem as because of the basenesse of the place the inhabitants of Galilee where Nazareth was being a blockish and grosse people so that it was generally conceived no Prophet could arise from thence John 7.52 And this good man is overtaken with that evil of the generation whereas there is no place so base or bad but God when he pleaseth can raise eminent instruments out of it or otherwise do it good 6. No prejudices should hinder men to come to Christ and albeit others cannot solve their doubts yet a blenk of him will easily dispel them for Philip answereth his doubt with Come and see intimating his own weaknesse to satisfie all his doubts that it was his duty to come to Christ notwithstanding and that Christ could clear him Verse 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile 48. Nathaneel saith unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Nathaneel being perswaded to come to Christ by Philip Christ by commending the sincerity of his heart and when Nathaneel wonders at Christ for knowing that by deâ—lâ—â—ing unto him where he had been doth discover his Godhead unto him which to worketh as to draw Nathaneel to a confession of his Godhead and Office Whence learn 1. Christ will in mercy passe over the faults prejudices and mistakes of these who do not persist in them but come to him for Christ welcometh and receiveth Nathaneel even while he is coming and taketh notice of him when he minded it not and speaks of him and not to him 2. Christ is an exact discerner of men both their inside and outside and the knowledge of this should draw men to him for Christ gains ground on Nathaneel by discovering how exactly he know him 3. Albeit all who came of Jacob after the flesh were Israelites in the external Court yet all that were so by visible Covenant were not such inwardly and in the inward Court of God And Christ is a discerner both of the one and the other who cannot be deceived Therefore saith he of Nathaneel Behold an Israelite indeed or truly importing that many were not truly such or in the spirit 4. The true mark of a true Israelite in the spirit is not perfection or sinlesnesse but sincerity whereby men having gotten grace and closed with Christ and applied the vertue of his blood are enabled to serve God from right principles and for right ends and are in so far purged from hypocrisie and dissimulation that it doth not reigne in them but they love truth and hate guile they labour to be in reality and in secret what they seem to others to be they are jealous of the unsoundnesse of their own hearts and daily vexed with it they set against all by ends in Religion and aime at perfection in it Thus was Nathaneel an Israelite indeed in whom is no guile to wit reigning or approven 5. Albeit Christ be the Authour of every grace men have yet he will not spare to commend it in them and particularly he is a notable commender of sincerity where he findeth it and that so much the more as men are sincere in a corrupt time for he commends Nathaneel a sincere man in that time Behold an Israelite indeed in whom is no guile Men need not seek themselves for such as are sincere Christ will commend them 6. The practical knowledge of Christ and particularly that he is a searcheâ— of hearts is such as will strike these who attain unto it with admiration and wonder for saith Nathaneel surprized with this encounter Whence knowest thou me as little dreaming how Christ could know him and especially his heart and inside seeing he had never seen him before 7. Confused and surprizing thoughts concerning Christ ought not to be rested on but the knowledge of him ought to be dived further into till we get distinct satisfaction for Nathaneel doth not rest here but dives into the matter Whence knowest thou me that he might know whence this knowledge came and how he should be affected with it and Christ answereth him to give proof of his willingnesse to satisfie modest enquiries 8. Christs Omniscience and perfect knowledge of all things particularly these things that concern his people is such as when he hath discovered so much as may make men wonder he hath yet more to discover if he please for Christ tells Nathaneel how he knew yet more of him Before that Philip called thee c. A sight of this did overcome David Psal 139.1 6. 9. Christ hath an eye upon his people before that any instrument deal with them to draw them unto him from whence it is that instruments fall upon them and are successeful for Christ condescends particularly on this to Nathaneel before that Philip called thee I saw thee 10 Christs Omniscience as God and his Providence about all things particularly about his people doth condescend to very meanest things even postures of the body circumstances of time and place
he doth confirme the truth for the good of others 6. Visible Churches and Councels even such as have most peculiar priviledges may erre and have erred And that particularly when they look more to tradition then to Scripture for these instructions do clear the Councel of Jerusalem to have erred in that they suppose the Messiah could be come as Johns answer to their first question understands them without a forerunner In that they dreamed following tradition that Elijah was to come in proper person for in that sense onely John denieth that he was Elijah though otherwise he was he as coming in the spirit and power of Elijah Matth. 11.14 Luke 1.17 And in that they dreamed from Deut. 18.15 18. of any singular Prophet to be raised up after the succession of Prophets in the Old Testament in the time of the Messiah beside the Messiah himself to whom that passage is applied Acts 3.22 and so John denieth that also though otherwise he was a Prophet of the Highest Luke 1.76 7. As Gods servants in all their Testimonies ought to be plain bold affectionate ingenuous and constant so in particular they ought to be ingenuous and fervent in renouncing the honour due to their Master not sleeing from it for the fashion onely that it may follow them the faster Therefore he confessed and denied not but confessed I am not the Christ not standing on what they might do to him not finding him to be so 8. Such as come not to the Word to be edified but to jangle and catch advantage it is righteous with God to leave them lying in their errours and mistakes without clearings Therefore doth John not cleare their mistakes concerning Elias or the Prophet nor clear in what sense he was Elias but nakedly answers their questions according to their apprehensions of things Ver. 22. Then said they unto him Who art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the Wilderness Make streight the way of the Lord as said the Prophet Esaias John being further posed concerning his person and calling declareth that he had authority and commission to be Christs forerunner and to prepare his way as was fore-prophesied by Isaiah Whence learn 1. The reason which these Commissioners give for their so earnest questioning of him may teach every man to be faithful in what is committed to his trust especially in matters of publick concernment relating to the Church of God for say they Who art thou that we may give an answer to them that sent us What sayest thou of thy self 2. As faithful Ministers ought not to encroach upon their Masters honour so they ought not to passe from that authority that is due to them but assert it as need requireth for so doth John here declare what his Commission and place was 3. Every one who undertakes the work of the Ministry ought to be clear of his calling and have a warrant for it either ordinary or extraordinary according as the calling he claimes to is As being that whereon a Ministers courage comfort and successe doth much depend Therefore John sheweth his warrant for his extraordinary calling out of the Prophet As said the Prophet Isaiah to wit chap. 40.3 For whatever use these words had to comfort the captives in Babylon with the hope of a speedy return and of Heralds to publish it and Ushers to prepare their way and of removing of all impediments Yet in the substance it pointed at the manifestation of Christ and his forerunner as this text maketh clear 4. Christs coming into the world was stately and Kingly however in appearance it seemed base And wherever he is received he will be received as a King Therefore came he with an Usher and forerunner crying to prepare his way when he manifested himself which is the prerogative of Kings whereas private persons will come in with lesse noise and at narrower passages I am saith he the voice of one crying make streight c. 5. Men have hears naturally unpâ—epared for Christ to come into which must be cured before he come They are naturally averse from the purity of true Religion full of mountains of vanity pride and ambition valleys of dejection discouragement unbelief and hollow-hearted hypocrisie crookednesse and deceitfulnesse in their hearts and wayes whereby men deceive themselves and others and hide the need of Christ from themselves roughnesse of their passions humours and lusts ready to reject all warnings and offers And all these make mens hearts an unstreight way for Christs Chariot to march in Therefore cried John make streight the way of the Lord under this including the making low of mountains the exalting of valleys c. of which Luke 3.5 from Isaiah 40.4 and turning the heart of the children to the fathers c. of which Luke 1.16 17. from Mal. 4.5 6. 6. As all men in all places are naturally unfit for receiving of Christ so ordinarily the offer of him is worse entertained in places of eminency then in more obscure corners Therefore is this proclamation made not in Jerusalem but in the Wildernesse or hill-countrey of Judea where the inhabitants and Cities were fewer Josh 15.61 a place where he would more readily be received then in Jerusalem 7. Albeit that Christ commands us to prepare his way that he may shew us our duty and make use of exhortations as a meane whereby he works upon his own Yet this work of preparation is not in our power but must be his work whole reward is with him and his work before him And unto such as he convinceth of their own inability he will first come with a work of conversion unto faith and repentance that this may make way for his coming with consolation and sensible manifestation Therefore is this command sweetned with a promise Isa 40.3 4 c. Luke 3.4 5. Ver. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet 26. John answered them saying I baptize with water but there standeth one among you whom ye know not 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose These Commissioners seeking advantage as being no friends to the Gospel do question John further concerning his office and administration of Baptisme seeing he was neither the Messiah nor any of these extraordinary men To which he answers that he pretended to no more then the administration of the outward ordinance the efficacy whereof depended on Christ And that he did this much because he was the forerunner of Christ who was already come though yet unknown to them And that Christ in his person and dignity was so farre above him as he was not worthy to do him the meanest service Doctrine 1. It is an evidence of a