included in this reproof of the Samaritans and commendation of the Jewes Ye worship ye know not what we know what we worship To transgresse this rule and to take in any device of men in Gods worship doth in so farre make the true God an Idol as to imagine him to be such a one as will accept of such false worship 2. Christ as he took on the forme of a servant is content to rank himself with the true Church as a member to teach all to esteeme highly of such a society We saith he know what we worship 3. Not onely is worship devised by men not warrantable but it is not the way to heaven seeing there can be no salvation but in Gods institute way And the case of these who follow devised worship is so much the more dangerous if they want also the doctrine of salvation in matters of faith and manners Both these are included in this reason for salvation is of the Jewes that salvation was to be found in that Church their way of worship being appointed and approven of God and the saving doctrine and oracles of God concerning faith worship and manners being also committed to them and among them 4. It was the special priviledge of the Jewes and a testimony of Gods approving of them as his Church that the Saviour of sinners was to come of them and the doctrine of salvation pointing him out to sound from among them in all the earth so much also doth this reasoning import as hath beene explained Verse 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in Spirit and in truth Christ returneth to enlarge and explain his first assertion and sheweth what is to come in place of the Jewish worship to be abolished to wit that the time was even at hand wherein not onely there should be no distinction of place or Nations in the matter of worship but in place of carnal and typical worship performed by the Jewes in one place all true worshippers in every place should worship in spirit and truth For which he giveth two reasons first that God requireth such worship secondly that this is most agreeable and pleasing to his spiritual nature As for these two properties of worship in spirit and truth they must be taken in opposition to the properties of the former worship and so they come to one in substance that in stead of external ceremonies which are called carnal Heb. 7.16 and 9.10 and shadowes Heb. 10.1 the Lord would have a spiritual worship and the truth of what was represented by these shadowes as Rom. 12.1 Heb. 13.15 16. And this agreeth well with the reasons subjoyned for however the Lord did require and was pleased with these external formes in the infancie of the Church yet he never did accept of them save in so farre as they led to this which is so agreeable to his nature and were not rested on by the worshipper But we may further extend these properties not onely to the matter of worship but to the manner of it also that the Lord who is a Spirit doth require that lawful worship should be performed in spirit as opposite to a formal way of worship and in truth as opposite to hypocrisie Not that God did approve of the want of these before but that by the removal of these external rites wherewith worshippers were much taken up and which the best saw not clearly enough through he was to discover this way more fully and make them more free to attend it and by pouring out of his spirit he was to work it more generally Doctr. 1. The correction and reformation of the worship of God was reserved for the dayes of the Gospel and to be brought about by Christ Therefore saith he the hour cometh and now is when this change shall be He saith Now is either because it was instantly approaching at his death or because he was even now beginning this reformation by his Ministry 2. They who professe themselves worshippers of the true God ought to performe it with humble and affectionate reverence and with subjection and submission to him considering his majesty and their owne vilenesse for so much doth the word rendered worshippers import being a similitude taken from dogs fawning and casting themselves down at their Masters feet 3. Albeit all who professe the true God and are not avowed Atheists will have some sort of worship yet all of them will not be found true and approven worshippers either for matter or manner Therefore are some called true worshippers by way of distinction from others 4. The true worship of God under the Gospel doth not consist in the external pomp of ceremonies and observations but is spiritual simple and substantial for they shall worship the Father in spirit and truth not in carnal shadowes which if being Gods own Ordinance yet did take up worshippers so through their own weaknesse as oft-times to keep them from minding this spiritual worship how much more may it be expected that the more external pomp there be of mens devising there will be the lesse spiritual truth 5. It is not sufficient to make an approven worshipper that they do not multiply rites and ceremonies but their worship must be chiefly inward flowing from grace engaging the heart in Gods service and from the breathing and influence of the spirit not resting on an external forme of lawful worship or any bodily exercise about it So much also are we taught from this that worship must be spirit or spiritual for the manner of performance as well as for its nature in it self 6. God requires also in a worshipper that with avoiding of formality which is but a deceitful hypocritical shew of worship he studies sincerity and streightnesse of heart not dealing negligently or for by-ends in Gods service for worship must be in truth 7 It is the Lords will and appointment alone that can give a being to true worship and to this must all our reasonings about this matter be subject And therefore his enjoyning of spiritual substantial and sincere worship should commend it to his people So much doth the subjoyning of this reason for the Father seeketh such to worship him teach 8. All the true worship that God gets is of his own seeking and procuring and having wrought it he takes pleasure in it So much also may his seeking such import that he sent Christ to make a conquest of spiritual worshippers and seeketh such as being these he delighteth in 9. God in his nature is a most pure and simple substance free of all mixture and composition and infinite in perfections and he is to be conceived of spiritually avoiding all carnal and grosse conceptions for so much are we taught God is a Spirit infinitely above Angels or spirits of men who yer
are the most simple pure and perfect of creatures 10. The right way of worshipping of God is when men study to do that which is most agreeable to his nature which is most pleasing unto him And men who know him cannot but see that it is not carnal and outward performances that please him but that which is performed in inward sincerity and real substance for so much doth this second reason confirming the former teach God is a Spirit and they that worship him must worship him in spirit and truth Verse 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things 26. Jesus saith unto her I that speak unto thee am he By this discourse concerning the change of Religion the woman is brought to remember of the Messiah's coming for the full clearing of all doubts to whom as appeareth she remits the controversie and Christ doth assure her that he is the same person Whence learn 1. Some knowledge of the mysteries of Religion may be found among those who otherwise are very far ost whereby the Lord would condemne all those who being in a nearer relation do yet remain grossely ignorant and all those who content themselves with notional knowledge for this woman a Samaritane not only knew the Messiah was promised but was expecting him as near at hand in regard that things fore-prophecied before his coming were accomplished and especially that the Scepter was removed from Judah I know that the Messiah cometh saith she 2. It is the Will of God that the Scriptures and truths of God should be made plain to the capacity of all and that men should not please themselves with formes of words in the matter of knowledge but should be acquainted with the thing it self therefore is the name Messiah expounded which is called Christ not by the woman who understood that name well enough but by John for the use of all Readers that they might know what was signified by that name 3. Resolution in a controversie of Religion is only to be had and sought from Christ who is the infallible resolver of all who come to his light theâ—efore doth she remit the matter to him 4. As the Will of God concerning Religion and the way of salvation was not fully revealed till Christ came from the bosome of the Father so Christ came to be a teacher of his Church and hath fully revealed the counsel of God concerning his service and mans salvation so as there is no place for adding or diminishing so much is imported in her expectation VVhen he is come he will tell us all things to wit which relate to this subject in hand 5. Christ is not far off from any who have an high estimation of him and a desire after him how great soever the distance seem to be to themselves for to this woman so affected he is at hand I am he 6. It doth commend Christs great condescendence that he not only came into the world but was pleased to converse with the vilest of sinners to do them good for saith he I am he that speaketh unto thee a lewd woman and a scoffer 7. It commendeth also his great compassion towards needy sinners that his secret is with them and that he will reveal himself unto them when he lets others lie in darknesse for though upon wise grounds he forbade his disciples to make him known and would not himself answer many captious and tempting questions of the Jewes to this purpose yet he will not conceale himself from this Samaritane now convinced of her need of him 8. None can know or take up Christ though present with them and speaking to them unlesse he reveal himself therefore doth this woman need this declaration Verse 27. And upon this came his disciples and marvelled that he talked with the woman yet no man said What seekest thou or Why talkest thou with her 28. The woman then left her water-pot and went her way into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ 30. Then they went out of the city and came unto him In the next branch of this part of the chapter is recorded First in these verses that the conference being broken up by the disciples returne who wondred at their Masters carriage and yet would not challenge it she proveth how she was affected with it by forgetting her own errand and going to invite those of the City to come to him wherein she had successe Whence learn 1. Poor sinners may meet with so sweet a time in Christs company that the company even of disciples would be an interruption to it for she had so sweet a time with Christ that the disciples coming puts an end to it They had been sent to buy meat v. 8. and now they returning the conference breaks up or at least shortly after 2. Providence doth wisely and graciously order dispensations towards his people so as they are not prejudged thereby but they tend to good therefore doth not the disciples come till she knew him to be the Messiah and till the breaking up of the conference tended to a greater good in sending her to bring in more 3. Christ will demit himself and stoop so low to a poor sinner as is marvellous to flesh and blood and there is more kindnesse meeknesse and humility in him alone then in all his followers for his disciples marvelled that he talked with the woman or that he should take notice of such a one and it seems he was upon the close of his discourse and had not yet ended when they came He is so compassionate as he needs no intercessors 4. It is no strange thing to see Christs followers soon forget themselves and being advanced by grace to become so proud as to despise others for they who were even now chosen out of the dust marvelled that he talked with the woman 5. Such reverence is due to Christ in his working as when we can see no reason for what he doth yet we are bound not to quarrel but to suppresse our own thoughts for so did they yet no man said VVhat seekest thou or VVhy talkest thou with her 6. When a soul hath tasted of Christ and his excellencie other things will be little regarded which before were in great esteem for so was it with this woman she came to draw water for her thirst and thought much of that water but now she forgot her errand and left her water-pot and went her way 7. True grace is communicative of it selfe and knowledge of Christ will make a person diligent to spread his name and particularly to these they have greatest interest in for she goeth to the City where she dwelt and saith to the men come c. 8. Such as are kindly inviters of others to Christ from any saving knowledge of him they will not be content
work and Kingdome of Satan is destroyed Doct. 1. Satan is a Prince who by his tyrannical usurpation and by a voluntary consent of deluded souls doth get and exercise a tyrannical government over the children of men so long as they are without Christ for he is the Prince of this world 2. Christ by his death did condemne and overcome Satan and hath made his conquest evident to the conviction of men by the effects and operations of his Spirit in doctrine condemning Satan and his work in men casting him out miraculously and destroying his work in beleevers for he supposeth it as a clear and undeniably truth that the Prince of this world is judged 3. By this judging of Satan the Spirit hath made it undeniably evident that Christ hath all authority and power to preserve his Church triumph over his enemies and order all the confusions that Satan and sin have occasioned in the world for whatever were their thoughts of Christ yet when it shall be evident that Christ took Satan the great disturber to task and foiled him it cannot in reason be denied but he is Soveraigne Judge and Lord having all power in his hand and all his adversaries under his feet He shall convince the world of judgement because the Prince of this world is judged 4. By the poweâ— of Christ evidenced in condemning and triumphing over Satan it is made apparent to all the wicked that their condemnation is already passed in the judgement and condemnation of Satan their head and Prince and to all the godly who flee to Christ that they are absoâ—ved and freed from the tyranny and Kingdome of Satan in Christ the conquerour for thus this juâ—gement may be brancheâ— out on both hands as proviâ—g the condemnation of the wicked and absolution of the beâ—eever because the Prince of this world is judged 5 Such as are savingly convinced of Christs righteousnesse ought also to be convinced of their absolution and deliverance from Satan thereby and to feele the effects of Christs dominion in his daily subduing of Satan within them and it will be their comfort to fiâ—de this For so much is imported in reference â—o the Elect as this is subjoyned to the former particulars That not only having fled to Christ for righteousnesse who hath given visible evidences of his dominion over Satan they may be comforted in their deliverance from such a Tyrant But that having found righteousnesse in Christ to cover their guilt v. 10. the next woâ—k of the Spirit will be to convince them of Christs authority to rule and that not so much by any outward or common effects without them as by his destroying of Sâ—tan and his Kingdome within them For upon the justification of beleevers the Spirit evidenceth Christs getting a throne in their heart to vindicate them from the slavery of corruption by casting down Satan from his dominion and power over them and convinceth them of judgement and freedome from slavery thereby because the Pâ—ince of this world is judged And where conviction in this particular is not it brings conviction of righteousnesse in question Verse 12. I have yet many things to say unto you but ye cannot beare them now 13. Howbeit when he the Spirit of truth is come he will guide you into all truth For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come Hitherto Christ hath insisted upon the first benefit to be expected by the coming of the Spirit for their encouragement The second followeth in these verses relating more immediately to the Apostles themselves wherein is promised That however for present they were not capable of the many things he had to say unto them v. 12. yet the Spirit should by his coming supply that defect And 1. Should guide them into all truth as being the Spirit of truth and speaking what is common to him with the Father and Sonne 2 Should shew them things to come by being a Spirit of prophecie to them as extraordinarily gifted men and by revealing the great things abiding them and others as beelevers v. 13. how this purpose v. 12. compared with v. 13. ought to be understood is already cleared on chap. 14. 25 26. compare also chap. 15. 15. In summe it imports That whereas Christ had spoken many things summarily which he was ready to enlarge but that their incapacity hindered him he here undertaketh that the Spirit should make up this by enlightening their understanding to take up what he had said and by explaining and enlarging the same more distinctly They who to savour unwritten traditions do assert from this that the Spirit did teach somewhat which Christ had not taught them do nothing at all promove their own cause for whatever was taught them by Christ himself or by the Spirit afterward was by them faithfully communicated to the Church and committed to writing And for these things which men urge as unwritten traditions beside the Sripture they are such toyes as Christ needed not say ye cannot bear them seeing they might easily be born by them who have lesse then the Apostles then had and are more common and trivial then many things he had taught them From v. 12. Learn 1. Many are the precious truths of the Gospel to be learned by beleevers and which are needful and comfortable for them to know for there are many things to say 2. Christs heart is so large and so tender toward his followers that he hath never said enough when he hath said most for their instruction and encouragement for after all the former sweet doctrine I have yet many things to say unto you saith he 3. Our hearing and learning much of divine truth ought to tend mainly to let us know that there is more to be learned that so we may be humbled in what we know and our desires may be kindled after the knowledge of more Therefore also doth he break off the former sweet instructions with this I have yet many things to say unto you 4. As men by nature are uncapable of divine truths till they be taught them by the Spirit so even they who have received the Spirit in some measure may yet remain very incapable so long as they want a further measure of the Spirit and do continue under weaknesse and errours of minde prepossessing them or do give up themselves to excessive sorrow for so it was even with the disciples notwithstanding the measure of the Spirit they had received They continued still so carnal and weak were so prepossessed with errours concerning Christs Kingdom and so taken up with sorrow v. 6. that he must say ye cannot bear these many things now 5. Men are never sufficiently capable of divine truths unlesse their understandings do comprehend them and their hearts and affections do digest them as not to be stumbled or quarrelled at that so they may reap the fruit of them for so much doth the expression
ye cannot bear them import It may allude to burden-bearers who do shrink under too heavy burdens as their weak understandings and preoccupied affections were ready to do under these high and spiritual truths or to weak stomacks which cast up the strong meat they cannot digest 6. The most choice of outward means and advantages will not profit men nor cause them to make progresse unlesse the Spirit concurre therewith for they had even Christ to teach them and yet they cannot bear his words to profit thereby 7. Our own infirmity dulnesse and incapacity do obstruct our mercies and hinder the revelation of many precious truths unto us for Christ saith not these many things because they cannot bear them 8. As Christ takes particular notice of the state of his disciples so he tenderly deals with them according to their strength and condescends to their weaknesse and incapacity for he spares at this time to let out these things unto them because they cannot bear them now See Mark 4.33 From v. 13. Learn 1. There are no infirmities of Saints wherein they do not approve themselves for which Christ hath not a remedy nor do they lose any opportunity which he cannot make up Therefore whereas they lost many advantages they might have reaped in his company by their own greatness he subjoyns this as a comfort that it should be made up by the Spirits coming 2. It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh doth reveal truths clearly and bear them in with life and power upon the heart and doth renew mens spirits to embrace and submit unto them for it is by this means that the disciples losses are made up Howbeit when the Spirit is come he will guide you 3. As it is the duty of beleevers to know all revealed truths necessary for them in order to salvation or in their places and stations so they will need the Spirits teaching and guiding for taking up all and every divine truth even the least and smallest point of it for it is needful he guide into all truth 4. The doctrine revealed by the Spirit unto the Apostle containeth all necessary truths and so is a most perfect rule of faith and manners for it is promised unto them that he will guide you into all truth 5. It doth set forth both the truth and divine authority of the doctrine of the Apostles that it is taught by the Spirit who is a Spirit of truth and that the doctrine is not his only but communicate by him from the Father and Son also Therefore is he here called the Spirit of truth And it is given as a reason why he will guide into all truth for he shall not speak of himself only but whatsoever he shall hear with and from the Father and the Son that shall he speak 6. It contributes to the encouragement of beleevers that the Spirit of God who taketh charge of them knoweth things to come and so can reveal them that they may be encouraged or warned and hath a soveraign providence over and about them for this his knowledge is imported in that he will shew things to come 7. The Spirit of Christ did communicate unto the Apostles and by them unto the Church such infallible predictions of things to come as were needful to be known and are useful to the Church in all ages for he will shew you things to come saith he 8. The Spirit of Christ by the doctrine of the Apostles did bring life and immortality and the future glory of believers to light 2 Tim. 1.10 And where he cometh doth so clearly and fully perswade believers thereof as may bear them out under all present pressures and discouragements Thus also doth shew things to come by their doctrine and to them and all succeeding believers Verse 14. He shall glorifie me for he shall receive of mine and shall shew it unto you The third benefit to be expected by the Spirits coming and an enlargement of the former is that he shall glorifie Christ by communicating and shewing unto them what he receives of him Which is to be understood not only of that truth that he communicates from Christ unto them of which v. 13. but also of all these extraordinary gifts and that power to work miracles of that efficacy accompanying and bearing in the doctrine of Christ of his bringing all that to a glorious effect which Christ had done for his people in his state of humiliation which otherwise seemed very ignominious and of his communicating the influences of the fulnesse of Christ in heaven to beleevers on earth By all which communicate from Christ he shall make it evident that Christ is glorious and to be acknowledged as such by his people Whence learn 1. It is not only the particular satisfaction of beleevers but Christs honour also that they should look to in their spiritual enjoyments so that it is not enough they be refreshed and satisfied unless he also appear glorious and become great in their hearts thereby for this tends to their encouragement that by what they shall receive from the Spirit he shall glorifie me saith Christ 2. Albeit Christs person doctrine actions and sufferings in the state of his humiliation were clouded under obscurity and ignominie yet as he is still glorious in himself so the Spirit after his Ascension did and in all ages doth proclaim his glory and excellency in his person doctrine and operations to the conviction and satisfaction of beleevers for he shall glorifie me 3. It is the work of the Spirit where he is communicate not to extol or teach men to cry up themselves who do receive him nor yet to glorifie and exalt any other thing in the Church but Christ alone exalting his person making his Word singularly effectual pointing out his ignominious sufferings as the only mean of life and himself as the storehouse of his people for the true Spirit shall glorifie me saith Christ 4. As all the fulnesse communicate by the Spirit to the Church in the primitive times and after-ages is communicate from Christ for it is mine saith he he shall shew unto you so the way to have Christ high in our hearts is to have the Spirit keeping intercourse betwixt him and us and conveighing daily of his fulnesse and the warme thoughts of his heart and good-will to us for this is the Spirits employment and by this he glorifieth Christ for he shall receive of mine and shew it unto you Verse 15. All things that the Father hath are mine therefore said I That he shall take of mine and shall shew it unto you Lest by the former expression of the Spirits receiving and communicating of what is Christs the Father should seem to be secluded from this great work Therefore he subjoyns for explication that by reason of the unity of essence all things are so the Fathers as they are his also and therefore
it should be begun while they are praying 8. Such as pursue prayer in Christs Name till they get an answer will finde their joy thereby compleated as evidencing how glorious their head and surety Christ is and how acceptable naughty persons and performances are in heaven through him and as putting a lustre and double beauty upon every mercy when it cometh that way out of the hand of God for ask saith he and ye shall receive that your joy may be full or fulfilled Verse 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father In the second place Christ insists upon and amplifieth that encouragement which was first propounded v. 23. concerning increase in knowledge And as there he propounded the promise in opposition to their present necessity of asking questions So here it is propounded in opposition to his present way of teaching And that he would not speak to them in proverbs or parables as formerly but would fully and plainly reveal the Father to them As for these things which Christ saith he spake in proverbs they are not to be restricted to the immediatly preceding purpose in this Chapter but should be more generally extended to the most part of his doctrine hitherto particularly in this last Sermon much whereof they did not understand as appeared in their frequent objections reasonings and questions He saith he hath spoken these things in proverbs or parables whereby we are not to understand any dark or aenigmatick speeches as if his doctrine had been obscure in it selfe for his doctrine was plain in it selfe and what he spake darkly to the multitude he explained to them But the meaning is partly that much of that he spake however it was clear in it selfe yet to them it seemed as obscure as if it had been all parables and so appears from v 16 17 c. but after the Spirits coming he was to speak plainly and fully even in respect of their conception and understanding Partly that Christ in regard of their weaknesse and incapacity had but briefly touched many things which would be but dark to them till the Spirit should come as v. 12 13. and had often made use of similitudes and parables in this Sermon and at other times whereby albeit he condescended to their capacity yet as he saith chap 3.12 he spake but earthly things and not heavenly that is pointed out heavenly things by earthly resemblances which did eclipse much of the lustre these truths should have when he should teach them plainly by his Spirit Whence learn 1. As clearest truths will be but dark mysteries even to disciples till the Spirit enlighten them So Christ lets out light by degrees and teacheth according to his peoples capacity for both these are held out in this acknowledgment These things have I spoken to you in proverbs 2. It is the comfort of Saints that what measure of light and instruction they need and yet want at one time it is but reserved for another for it sweetens their case to whom he had spoken in proverbs that the time cometh when I shall no more speak to you saith he in proverbs 3. The clear and full manifestation of saving truth was communicate by the Spirit to the Apostles and by them to the Church for it is at that time I shall shew you plainly saith he of the Father 4. The great and fundamental doctrine of the Gospel revealed by the Spirit is the knowledge of God as the Father of Christ and our Father in him and consequently of the mystery of Redemption for this is the doctrine he will teach I shall shew you plainly of the Father Ver. 26. At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have beleeved that I came out from God In the third place Christ resumeth and yet fâ—rther amplifieth that purpose concerning prayer in his Name promising that when the Spirit shall come they shall get alacritie and willingnesse to the duty of prayer and shall finde easie accesse in their suites having Christs intercession to make way for them and the Fathers love as it were preventing that And that because they have loved him and beleeved him to be the Mediatour and Ambassadour come out from God For clearing of the Words Consider 1. While Christ saith I say not that I will pray the Father for you the meaning is not that he will lay aside his office of intercession for beleevers which as they will still need it so it is a strong pillar of their confidence Rom 8.33 34. Heb 4.15 16. and 7.25 Neither is it only the meaning that by this sort of speech he would most certainly assure them of it it being a priviledge so sure as he needed not say more to assure them of it As indeed his love is a real love which hath more substance then shew But conjoyning it with what followeth in the beginning of the next verse we will find the meaning to be That they had not only his intercession but the Fathers love upon which to ground their hope of audience and That he was not to intercede for them with the Father as with an enemie or one unwilling to accept of them being now reconciled but that the Father did love them and out of his love to them had appointed him Mediatour 2. While Christ sercheth the reason of the Fathers love from their love to him the meaning is not that their love to Christ did prevent the Fathers love to them but that the Father having loved them and brought them to love Christ doth reward this their love with more proofes of his love in hearing their prayers Doct. 1. Not only is the answering of prayer Christs work but it is he also who â—ndâ—â—â—akes to make his people pray and giveth them his Spirit for that effect for saith he by way of promise at that day when the Spirit shall come ye shall ask in my Name 2. The prayers of Saints put up in Christs Name are so many waies welcome in heaven as they cannot but be accepted Therefore he assureth them of accesse by shewing them how many things concurre to obtain accesse and an answer 3. We ought so to eye Christs intercession as we forget not also to ascend up to the Fathers love as rendering our persons and prayers acceptable That double encouragements may make our consolation strong and that we may not have wrong thoughts of the Father for this cause saith he I say not unto you that I will pray the Father for you for the Father himself loveth you 4. Such as are beloved of God do get grace to flee to Christ and to love him for ye whom the Father loveth have loved me 5. As Gods love doth beget love in his
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
amplification inculcate and without him was nothing made that was made Where without him as a Creator doth not seclude the rest of the persons who are with him in their order of operation in that work but clearly secludeth him from being a creature or any thing that was made 4. It is useful and profitable for believers to read the Godhead of Christ as shining in the creation of all things by his omnipotent power Wherein they may read a ground of interest to go to him as his own creatures when other relations are obscured as Psal 119 73. They may see omnipotent power able to produce what they need of very nothing Rom. 4.17 and able to make a new work of creation in their regeneration 2 Cor. 4.6 Ephes 2.10 And They may see all creatures at his command who made them and that they who are his servants and under his protection need not fear any creatures Isa 51.12 13. for these among other causes doth John point forth the Divinity of Christ as shining in this glasse and mirrour all things were made by him c. Ver. 4. In him was life and the life was the light of men A further manifestation of Christ and proof of his Godhead and subsistence before his incarnation appeared in his communicating of further excellency to some creatures then their bare being as life to all living creatures which was derived from him and preserved by him And unto man with his natural life the light of reason and understanding also together with holinesse and the image of God which was implanted in him at first Doct. 1. It doth set forth the glory of Christ and is a proof of his Godhead that all creatures that live have and hold their life of him not as an instrument but as the fountaine from whence their life floweth and is preserved for in him was life Not onely hath he life in himself essentially from the Father John 5.26 but the life of all living creatures was in him as in the fountaine cause as the streame is in the fountaine and the rayes of light in the Sun and in him still as the preserver when it is given as the fountaine constantly feeds the stream that it dry not up for in him we live Acts 17.28 and he upholdeth all things Heb. 1.3 2. Believers ought to study the Godhead of Christ their head as shining in his giving life to all living creatures and their having their life still in him That when they shall observe such variety of living things from the least to the greatest fed by that fountaine they may come confidently to him for life and quickning as to him who can create life can restore a soul and quicken a dead piece of clay That they may not be discouraged by their basenesse when they come to him who disdains not to communicate life to the basest worme and smallest midge that they may hold their spiritual life of him and by abiding in him in whom life still is even when they get it and that they may not fear the decay of their life when they dwell in him in whom the inexhaustible fountaine of life is who preserveth and continueth the life of all creatures So much doth this proof of Christs Godhead teach in him was life 3. In the creation man was exalted not onely above lifelesse creatures by having life but above all creatures except Angels by being endowed with a reasonable soul and a faculty of understanding and with the image of God consisting in the lightsome and sweet estate of clear knowledge in the understanding of holinesse and righteousnesse in the will and of peace joy and comfort in the affections for the life was not onely the life though man have life but the light of men he was endowed with a life of light 4. The reasonable soul of man and the image of God wherein he was at first created was Christs gift not as Mediatour which office he did enter upon but after the fall but as the Son of God working with and from the Father By which work his Godhead is proven the rayes of his glory shining so brightly in the making of man that little world and especially of his most noble part the soul that none can consider themselves rightly but they will see a finger of God in that work for this is another proof of his Divinty the life or the Son of God the fountain and preserver of life in living creatures was the light of men or their life of light was from him as the fountain and preserver as was before said of life 5. Christ the Son of God by creating man after his own image and enduing him with a reasonable soul hath not onely laid obligations upon him not to employ these noble endowments against their Maker But he hath also given an especial pledge of his own respect to mankind and a proof of his power as Mediatour to restore that image of God which he at first implanted in him As also of his infinite and perfect knowledge of all things for his peoples good and of that life of light and felicity which he enjoyeth in himself with the Father and holy Spirit to the sight and fruition whereof he will at last bring beleevers in such a measure as finite man can be capable of for therefore is this proof of his Divinity held forth by John for the instruction and comfort of beleevers Ver. 5. And the light shineth in darknesse and the darknesse comprehended it not A further proof of Christs Godhead and of his subsistence and manifestation of himself before his incarnation is taken from his dealing with man after the fall He who is light in himself and the fountain of light in man did by divers means shine in mans understanding and before man now darkned by his fall but was not entertained nor taken up as becometh This is chiefly to be understood of the sparkles of the light of nature shining in the darkened minde of man Rom. 2.15 And of Christs shining in the view of all men in the works of creation holding forth his eternal power and Godhead with the Father Rom. 1.20 though natures light could not by these meanes take him up nor acknowledge him Not secluding also as is cleared from ver 10 11. where this subject is enlarged his shining in the Church in all ages after the fall of man to his incarnation as well as after it as God and Mediatour by Divine revelation types and shadows and other means In which respect though some did acknowledge him as God and Mediatour yet no man was able so to do as at no time else by the strength or light of nature and very few did acknowledge him at all considering their natural darknesse in the predictions and types pointing him out Doct. 1. Man is fallen from that life of light and comfort whereinto he was created and is become a dark masse of sin and misery darkened in his minde
impossible for the creatures made by him to subsist without him Therefore it is subjoyned to the former he was in the world and the world was made by him as a proof that he behooved to be in it because he made it 3. It is the sin of the world not to know or take notice of Christ in his manifestations And particularly it is the sin of men without the Church that they do not acknowledge nor glorifie God when he manifests his glory to them in the works of creation and providence for the world knew him not 4. God may justly make use of very common favours and means as sufficient to aggravate the sinne of such as do not acknowledge him for saith he he was in the world and the world was made by him and the world knew him not which imports that his making of the world and his presence in it was such a manifestation as might have led them to know acknowledge and glorifie him as God and that they were without excuse who having these means did it not Rom. 1.20 And that the common favour of mens being and Gods providence about them doth heighten their sin who do not acknowledge their Maker Isa 1 3. 5. Besides Christs common interest in all mankind as their Creator and his special interest in his own elect and converted people he hath also an interest in a visible Church and they in him which no other people have and that by vertue of a visible Covenant and election to the external priviledges of the Church for in this respect the body of Israel are his own or his peculiar people This interest may give self-condemned sinners a liberty to go to him as born in his own house when other priviledges are obscured from them 6. Christ even before his incarnation was present in the Church of Israel and beside his common and general presence he drew neerer unto them in his Word and Ordinances and types pointing him out as Mediator till at last he came to them in Person for even then he came to his own See Acts 7.38 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people begins at him and he is at the pains to seek and come to them first though he stand in no need of them for he came to his own 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition as to the particular state of their soul that such may and oftentimes do refuse to make Christ and his offer welcome for his own received him not 9. The neerer the relation be betwixt Christ and his people and the greater his offer be the sin of not making use of it is the greater in it self and he will take the refusall the worse at their hand as being a despising of his love for whereas the world knew him not v. 10. their sin was greater that they received him not when they knew him and so sinned of contempt And Christ takes this iâ—l and accounts it a great aggravation of this sin that they did it who were his own and they to whom he came 10. As the great sin without the Church is ignorance and not acknowledging and glorifying of God so the great sin within the Church is contempt of Christ and not embracing of him nor his offer for the world knew him not but his own received him not Ver. 12. But as many as received him to them gave he power to become the sonnes of God even to them that beleeve on his Name 13. Which were borne not of blood nor of the will of the flesh nor of the will of man but of God Christs excellency and manifestation of himself are here spoken of with relation to these who at any time do embrace his offer made in the Church His excellency herein appeareth 1. In prevailing with some to make him and his offer welcome though many reject it 2. In advancing them to the dignity of Adoption and son-ship who thus embrace him And he farther clears how it is that men do receive Christ to wit by faith and whence it is that any come to beleeve and so attain to the dignity of sons even from a principle of regeneration which is wrought by no power of the creature but by God only Doct. 1. Howsoever many within the visible Church do reject Christ yet there will still be some to make him welcome As he never lighteth a candle but where he hath some lost groat to seek So he hath excellency even when many despise him to allure hearts and vertue not to take a refusal but to draw his own till they be made willing for there are who receive him 2. Such as make the offer of grace right welcome do first welcome and receive Christ himself not contenting themselves with his common gifts nor yet seeking first after his saving graces but after himself that he may work these in them for they receive him 3. Christ is received and made welcome by faith and all they who hearing of the offer made to the Church on Christs part do out of the sence of their need embrace and consent and roll themselves upon Christ thus offered these have made up an union with him and are beleevers though as yet they have not attained to particular assurance which is the fruit of the Spirit of Adoption Ephes 1.13 14. for they who receive him are even they that beleeve 4. Such as rightly beleeve in Christ ought not to take him up as in their presumption security fear or discouragement they may imagine but they ought to cleave close to the Word revealing him and bring all their thoughts of him to the touch-stone thereof correcting them thereby and submitting thereunto for they beleeve on his Name or as he hath revealed himself 5. As all spiritual priviledges are in Christs hand and disposing So albeit we be by nature children of wrath yet he offers reconciliation to such and whosoever they be that by faith receive him he conferreth upon them the priviledge to become heirs and co-heirs with himself and children unto God with allowance to call him father And instead of a slavish and worldly spirit and a spirit of fear and bondage he giveth them the spirit of enlargement and of sons and a disposition sutable to their dignity and high calling in every condition for as many of whatsoever rank or condition as received him to them he gave power or right priviledge and dignity to become the sonnes of God 6. As it is by faith that we come to the priviledge of Adoption by closing with Christ the onely begotten Son so when we have beleeved adoption is still his gift it being still of grace that he exalts us to that dignity and when we have done all the comfort of that dignity must be his work by sending the spirit of sonnes into our hearts to loase our bands and elevate our hearts for he
other Messengers who are but instruments and messengers publishing the doctrine which they receive and the benefits held out therein whereas Christ is the Author and procurer as wel as the publisher of the spiritual benefits of the Gospel for the Law was given by Moses as a Messenger receiving the same from God to deliver it to the people but grace and truth came or was made or brought to passe by Jesus Christ Ver. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him In the last branch of this commendation Christ is preferred to all men in the point of seeing and knowing of God and in particular to Moses of whom it is said that he saw God and God talked face to face with him Deut. 34.10 Numb 12.8 It is here declared that God is invisible and incomprehensible by any save by his Sonne Jesus Christ who being one in essence with the Father and upon all his councels doth perfectly know him and doth reveale unto mankind all that they know of him Doctrine 1. God as being a Spirit is invisible to the bodily eyes of any though some rayes of his glorious Majesty have at some times been seen nor can any creature take up the infinitely glorious essence of God with the eyes of their minde but very Angels cover their faces before him Nor is there any knowledge of God at all attainable by men of themselves and what they see and know by revelation is but as nothing in comparison of what Christ hath All this is imported in that No man hath seene God at any time to wit with bodily eyes or fully as Christ doth or without him 2. Albeit God be invisible and incomprehensible by any of themselves yet there is a declaration and manifestation of him to sinful man and a knowledge and sight of him attainable in so farre as is necessary to salvation for so are we taught here that God is declared 3. As Christ perfectly seeth and knoweth and comprehendeth the Father so the declaration and manifestation of God to man and especially that which is saving and sanctifying is by Christ who from the beginning of the world was the onely revealer of God to the Church And especially at his incarnation he hath revealed the Father in himself and the knowledge of him and his will unto salvation by his doctrine for the Sonne he hath declared him 4. Albeit God have many sons by creation as Angels Job 1.6 and Adam Luke 3.38 and by adoption yet he hath onely one natural Son begotten of his substance by eternal and incomprehensible generation who as he perfectly comprehendeth the Father so he cannot but infallibly declare him being the expresse image of his person for Christ is the onely begotten Sonne and this is one ground of his declaring the Father 5. Christ is one in essence with the Father coexisting with him from eternity and is one with him in regard of familiarity and delight and was and is upon all the Fathers counsels And this doth yet further assure the Church of the certainty of what he declareth of God and doth set out their happinesse who have him for their friend and surety who is so intimate with the Fathar for this is another ground of his declaring the Father that he is in the bosome of the Father which imports onenesse intimacy and delight that he hath a neere sight and intimate acquaintance with the Father See Prov. 8.30 Ver. 19. And this is the record of John when the Jewes sent Priests and Levites from Jerusalem to aske him Who art thou 20. And he confessed and denied not but confessed I am not the Christ 21. And they asked him What then Art thou Elias and he said I am not Art thou that Prophet And he answered No. Johns second testimony after the Baptisme of Christ was given upon occasion of Commissioners sent unto him from the Councel at Jerusalem and expressed in way of conference betwixt them and him Wherein being posed concerning his person and authority he declares negatively that he was neither the Messiah nor Elijah in proper person nor that great Prophet they expected ver 19 20 21. Next being further posed he declareth positively that he was Christs forerunner of whom Isaiah had fore-prophesied ver 22 23. Thirdly being further interrogate concerning his office and administration of Baptisme he cleareth them in that ver 24 25 26 27 Lastly the Apostle John subjoyneth the circumstance of place where this testimony was given ver 28. From these verses wherein he declareth what he was not Learn 1. Church Judicatories for managing of Christs matters and for trial of new doctrines and opinions are an approven Ordinance of God And such as are entrusted with that power ought to go very gravely and tenderly to work when providence puts them upon the trial of any such emergent for these in Jerusalem from whom these Commissioners came were their great Councel appointed of old by God for these matters And their carriage in not condemning John untried and unheard and their using of him respectively in sending grave men for descent office land of their most eminent sect also as appears ver 24. to him are rules of prudence in such procedure worthy of imitation 2. In a corrupt and declining time of the Church ordinarily the teachers are furthest out of course and are not with the first to enquire after Christ but behind many for notwithstanding all Johns doctrine before Christs Baptisme yet it is after that ere the Councel of Jerusalem enquire after him or it and but to little purpose then either as the sequel sheweth 3. Whatever be the purposes of corrupt men in enquiring after or debating about truth yet God can make use thereof to bring out more of his truth and give occasion to his servants to publish it yet more for though these came rather to quarrel and jangle then to be edified yet it drew out a record of John which is of use to the Church in all ages 4. It is not onely requisite that new doctrines be tried and examined but the authority of men who publish the same not upon an ordinary call nor in an ordinary way is subject to trial also and that in the first place for their first question which John holds himself bound to answer is who art thou intimating that if he were not an authorized person he was bound to cease 5. It is the duty of truly godly men to walke respectively toward Church Judicatories appointed of God even when such as bear sway in them are corrupt nor ought they deny a testimony to the truth when they are called to it and so long as there is any hope or appearance of doing good by it for John though he was an extraordinary man yet is content to give an account to the Commissioners of that corrupt Councel seeing they sate in Moses chair and by this means
becoming man and her kinsman that he may do the duty of a kinsman and Redeemer to her Therefore doth John point him out under the name of a man after me cometh a man c. 5. Faithful preaching and commending of Christ is a meane making way for a more full sight of him both to the Preachers and faithful receivers of what is taught for John at last gets him now present to point out whom he had so often commended unseen This is he of whom I said c. And all faith full Preachers and receivers of their testimony may expect the day when they shall see him whom they commended and beleeved in face to face Ver. 31. And I know him not but that he should be made manifest unto Israel therefore am I come baptizing with water Lest any should question how John knew this person to be the Messiah whom he had preached He declareth how he came to know him and got ground for this testimony And first he declareth that when he entred upon his calling he knew not Christ by face or at least that he had not any converse with him to know him to be the Messiah Onely he knew by revelation his offices and that he was in the world shortly to be manifested And therefore he was sent by the immediate call of God to preach his approach and being at hand and by his Doctrine and Baptisme to hold out the benefits to be had by him having assurance also that in the time of his Ministry he should have occasion to point out his person to Israel as being his forerunner Doctrine 1. It is an unjust calumnie and prejudice against the Ministers of the Gospel that what they say of Christ is done but for by-respects And particularly there was no cause to suspect these extraordinary messengers sent to point out Christ now come into the world of any collusion with him or double-dealing Therefore God so ordered it that to prevent this John though a kinsman of Christs according to the flesh should not know him either not seeing him by face or having no converse with him 2. A bodily sight of Christ or acquaintance with him outwardly is not simply needful for enabling a Minister to point him out savingly to the world Albeit all the Apostles behoved to have been such as had seen and had conversed with him in the flesh Acts 1.21 22. And therefore Paul was ravished to the third heaven to supply the want of seeing him in the flesh 2 Cor. 12.2 1 Cor. 15.8 Yet even in the dayes of his flesh called men were able to preach him upon spiritual acquaintance by faith though they had not seene nor known him in the flesh for John was sent to manifest him to Israel when yet he knew him not 3. Men called of God to the work of the Ministry must not stand back because of the conscience of much inability but ought to hazard on the call expecting that their furniture shall grow upon their hands as they need it for John is sent not onely to preach Christ but to point him out when yet he knew him not but had a promise that he should know him as afterward he did 4. The chief end of the Ministry of the Word and Sacraments is to point out and to make an unknown Christ known to the world and the Church for that he should be made manifest to Israel therefore am I come baptizing with water John had indeed a peculiar end in his Ministry to preach that the Kingdome of God was at hand that Christ was come in the flesh and to point him out in person But the general end of the Ministry in which he also joyned is to point him out to faith in his merit vertue and efficacie 5. Baptisme with water is an Ordinance of God wherein Chrst is also held forth as the pardoner and puâ—ger of his people the washer and renewer of their person and nature and this was the end of Johns Baptisme also for saith he I am come to baptize with water that he should be made manifest 6. The Lord who is Sovereign Lord of the world and may reveale Christ to whom he will was pleased to make Israel his peculiar people and to give unto them the first offer of Christ and of all the priviledges of the Gospel that he might keep his promise made to their fathers Rom. 15.8 and that he might leave a pledge of his fidelity that no affection to the rest of his sheep could make him break what he had said for John was sent that he might be made manifest to Israel Ver. 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33. And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost 34. And I saw and bare record that this is the Sonne of God John declareth further that he got a signe from God whereby he might know the true Messiah and the Baptizer with the Holy Ghost which being accomplished on Christ at his Baptisme Matth. 3.16 did confirme John and encourage him to proclaime Christ to be the Sonne of God Whereas John saith ver 33. that he knew not Christ it is not to be understood as if he knew him not at all before the accomplishment of that signe for it is clear from Matth. 3.13 14 he knew him when he came to be baptized But the meaning is that when John entred to his Ministry and got the promise of this signe he knew not Christ by face though afterward about the time of his Baptisme he knew him first by revelation and was yet more confirmed by the accomplishment of the promised signe Doctrine 1. The glorious evidences of Christs excellencie and Godhead when he came into the world are not cunningly devised fables but most certaine and infallible truths for John bare record saying I saw c. He giveth a solemne testimony of it 2. Christ in his solmne entry to his offices was sealed from heaven and stated in them that so the Church may learn to embrace him with all respect Therefore doth the Spirit descend upon him in this visible glorious way and the Father beare witnesse to him as it is Matth. 3. all the persons of the Trinity manifesting themselves on Jordans bank 3. Christ is endowed with the Spirit from on high for executing of his offices and it is made manifest that the Spirit is to be found on him and sought from him for I saw the Spirit descending from heaven upon him where the Spirit who filleth heaven and earth is said to descend in respect of that visible manifestation and signe of his presence 4. The Spirits descending like a dove a meek harmlesse and affectionate creature pointed out what Christ is in his own nature to them that
come to him even meeke harmlesse loving and not dreadful what he is in the execution of his office even he in whom the Father is well pleased and pacified and he who bringeth the good newes of asswaging the deluge of wrath as Noahs dove of the drying up of the flood And what he is in the operations of his Spirit upon his people that they are made meek harmlesse and lowly as doves not like birds of prey 5. Albeit all Christs members do receive of the Spirit in their measure yet it is Christs prerogative to have the Spirit resting on him Not only as God is the Spirit of one essence with him proceeding from the Father and him and so is ever present with him tâ— But even as man by vertue of the personal union the Spirit floweth and resteth on Christ and efficaciously worketh in him all divine graces and vertues without measure and immutably so that none can come wrong to him at any time for receiving of his Spirit Therefore it is said it abode upon him See Isa 11.2 3. 6. Christ in taking on our nature did so cover his glory with the vaile of our flesh and common infirmities that he could not be known by bodily sight from another man without divine revelation and evidences from God for without this John saith I knew him not See Matth 16.17 7. The Lord is very tender and careful of his servants to encourage and confirme them in their calling and message And will not faile to performe what he hath promised for that effect when he sendeth them out for John saith he saw this signe in a peculiar way as being to him an accomplishment of that promise given to him for God had said to him upon whom thou shalt see the Spirit descending c. and now it was accomplished 8. The Spirit resteth upon Christ and was manifested to be on him by a visible signe not onely for himself and to point out his ezcellency but for the Churches good and to certifie them that he received the Spirit to communicate unto them either extraordinarily when need required or ordinarily to work that inwardly by his Spirit which Baptisme scaleth and signifieth for this signe served to point out that Christ is be which baptizeth with the holy Ghost Which is spoken partly with relation to the extraordinary pouring out of his Spirit after his Ascention as appeareth from Acts 1.5 partly with relation to the external Ordinance of Baptisme administred by John and others whereof he onely can give the substance when by his Spirit he sanctifieth and cleanseth the beleever 9. Albeit that extraordinary signes and wonders be not now needful to confirme the doctrine so oft confirmed already Yet every Minister would be sure grounded in what they testifie to be the minde of God and what they know of Christs excellency they would not hide nor conceale it So much may be learned from John's way who saw and bare record 10. This truth that Jesus the Sonne of Mary is also the Sonne of God in the same person was confirmed by infallible evidences and by eye and eare witnesses for I saw and bare record that this is the Sonne of God See 2 Pet. 1.16 1 John 1.1 11. It is not enough to receive Christ as excellently endowed for the discharge of his offices but to receive and beleeve in him as the Sonne of God by eternal generation as being the ground-stone of our salvation of our comfort peace and strength Therefore doth John hold him out not onely as the Baptizer with the Holy Ghost but as the Sonne of God See 1 John 5.5 Ver. 35. Again the next day after John stood and two of his disciples 36. And looking upon Jesus as he walked he saith Behold the Lamb of God This is Johns fourth testimony upon which followed the conversion of some disciples and so it leadeth us to the last part of the Chapter The occasion and summe of the testimony is that John being the next day left alone with two of his disciples or such as had embraced his doctrine and were more then common hearers and Christ coming by he again points him out as the true sacrifice for sin Whence learn 1. As Christ doth not faile to cast opportunities of well-doing in his servants way so they ought to neglect no occasion of doing good and of leading men to Christ for Christ the next day after the former testimony walketh by them going now away as appeareth from ver 38 39. And John wiâ—l preach and point him out though but to two disciples 2. Christs faithful servants will make conscience to exalt him and to lead people to him and not to themselves And that not onely in publick where many may observe but even in their most private converse it will be their care that such as respect them most may be led from them to Christ Therefore John even in private with two disciples is so careful to point out Christ 3 A sight of Christ is not onely an occasion but a notable help to enable Ministers to preach and point him out to others for as John looking upon Jesus as he walked is encouraged to commend him so a sight and enjoyment of his spiritual presence will notably furnish men to speak of him 4. It is the duty of faithful Ministers to be much in preaching of Christ crucified and pointing him out as the onely propitiatory sacrifice for sin as being a chief point of Christian knowledge and a powerfull mean of conversion therefore doth John again point him out as such Behold the Lamb of God Ver. 37. And the two Disciples heard him speak and they followed Jesus 38. Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou 39. He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth hour From this to the end of the Chapter we have the calling of five disciples not to the Apostleship for that was afterward nor yet simply by conversion at least all of them for some of them were Johns disciples and beleeved in the Messiah to come and Nathanâ—el was a sincere man But to the acknowledgment and embracing of the person of Jesus Christ as the promised Messiah The first two wrought upon by Johns last testimony are Andrew as appeareth from ver 40. and belike John because he marketh the circumstances so punctually They hearing Johns doctrine are taken with it and follow Christ And Christ enquiring their errand they declare they sought to him as their Teacher and to have more acquaintance with him Upon which they are warmly invited and stay with him all night learning excellent things as appeareth from the effects Doctrine 1. Small ordinances and few words may do much good when Christ is pleased to breath and that which hath no effect at one
so himself Not onely is the matter which he speaketh infallibly the words of God so that it is all one to have his minde and to be upon the Fathers counsel 1 Cor. 2.16 but though others may speak Gods word for matter and be infallibly guided in doctrine also yet he hath this priviledge of himself and his authority in speaking is singular not onely from God but being God who speaketh and the man Christ having a more divine way of uttering the minde of God then any meere man so much is imported in that he speaketh the words of God 5. Christ as Mediator is endued with the Spirit for discharge of his office and particularly for revealing the minde of God whereby he teacheth all who are sent on such an employment to have much need and make much use of such furniture so much doth this reason of speaking the words of God import for God giveth the Spirit unto him 6. Albeit Christ as man have not an infinite measure of the Spirit though indeed in that person the fulnesse of the Godhead dwels as being God also for that were to be no more man but God yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure farre above all creatures for though every beleever be compleat in him Coloss 2.10 yet as for what is inherent in them They have but diversity of gifts of the Spirit 1 Corin. 12.4 c. Ephes 4.7 but he hath all sorts of gifts Isa 11. 2. They as members of the body have but gifts for some and fewer uses Rom. 12.3 4. He for all uses Isa 61.1 2 3. They have a measure of gifts which are capable of increase he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the Spirit by measure to him being understood of his manhood so Psal 45.7 Though as was said if we speak of his person he hath the Spirit infinitely and without measure Col. 1.19 and 2.9 This fulnesse became Christ as man that he might be a fit Temple of the Godstead and as Mediator that he might be the universal head of his Church and store-house of his people Verse 35. The Father loveth the Sonne and hath given all things into his hand A sixth difference is that Christ as the beloved Son is the Mediatour of his people who hath them and all things for their use and good and a Sovereignty over all things concredited to him as Mediatour Whence learn 1. The excellencie of Christ above all other Ambassadours is that he is the Son and they are but servants so are we here taught 2. Christ is the object of the Fathers love in a peculiar way as a Son and not a servant in respect of his person and as Mediatour he is pointed out as the beloved Son in whom God will be found well pleased Matth. 3.17 As he who is beloved and hath purchased love to others because of his death John 10.17 so willing was the Father to be reconciled as he whose being beloved answereth our being unworthy of love and is a pledge of the Fathers love to us John 17.13 so much is imported in that the Father loveth the Son 3. In carrying on the Redemption of sinners as the matter is accorded betwixt the Father and the Son so the redeemed are not left to themselves but are put on Christs hand to purchase and be forth-coming for them and all things are concredited to him that may tend to their good for the Father loveth the Son in the quality of Mediatour and hath given all things into his hand under which all things we are to comprehend the elect themselves who are in stead of all things to him together with all the gifts and graces of the Spirit of which v. 34 needful for their Conversion and Salvation which are not entrusted to our selves but to him who can keep us and them and let them out as we need and a dominion over all things that may contribute to help or hinder his peoples happinesse that he may order them so as may be for their good And this power he hath as God with the Father and as Man and Mediatour by donation and gift from the Father Matth. 11.27 and 28.18 and thus the believers happinesse is firme being transacted betwixt such parties the Father being satisfied in the Mediatour and they entrusted to him whose dear purchase they are and therefore he will not lose them who hath capacity to receive their furniture far above what they could hold power to maintain wisdome to guide and dispence their allowance dominion to curb all enemies and opposition and a Commission and Charge to be answerable for them All which may invite us to be content that we be nothing and that we and all our furniture be in his hand Verse 36. He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him The last difference and the use to be made of all the excellency of Christ formerly mentioned is that he is to be believed in for attaining of eternal life and that without this we perish Whence learn 1. It is the prerogative of Christ above all others even the choicest messengers of God that he is the object of saving Faith as being the Son of God equal with the Father for so are we taught here and by this John would quench all carnal emulation in his followers 2. The excellencie of Christ is â—ever rightly studied nor acknowledged till it draw men out of themselves and discover fulnesse and worth in him to be closed with by faith Therefore doth John summe up all this doctrine concerning Christ in this Use That the Son should be believed on 3. Such as close with Christ by faith are not only sure of eternal life at the close of their dayes but they have it here partly in the word of Promise partly in Christ who is the fountain of it and in whose hands it is given and partly in the bud of begun cummunion with Christ which is an heaven on earth for he that believeth on the Son hath everlasting life where faith only is held out as the hand to receive this benefit 4. How excellent soever Christ be yet there are still many who will not close with him nor see any worth in him wherefore they should renounce themselves and flee to him for it is imported there are who believe not the Son 5. Unbelievers do lie under the dreadful hazard of the losse of salvation which only deserveth the name of a life other living being but a death without it While they do not beleeve they have no right to it nor bâ—d of it and continuing therein they are eternally secluded from it without so much as a sight thereof save so
Progenitors for she boasted Jacob was their father who gave the well and therefore sleighted the offer of a better as being well enough in her own conceit 5. None are so ready to boast of antiquity and of interest in pious Progenitors as they who have least cause so to do for saith she our father Jacob gave us the well and drank thereof himself c. and yet they were but heathens who had come in the room of Jacobs children who had forfeited their right and however they were far from Iacobs spirit who would satisfie their soule with that which only supplied his bodily necessity and served his cattell as well as him 6. It is a notable injury done unto Christ to plead any antiquity or succession to it in prejudice of him or his truth or to cry up any above him for it was her fault to cry up Jacob and her interest in him that she might fleight him and his offer Art thou greater then our father Jacob c 7. Sobriety and a simple way of living albeit it may be found among Pagans yet it is a notable ornament to grace in the godly when nature which is content with little is not over-charged with creatures to the dishonour of God abuse of the creatures and prejudice of mens better estate and when men by their carriage declare that their bodies and flesh is not their best part which they care most for so much doth Jacobs practise contenting himself to drink of this well with his children and cattel teach us Verse 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Christ in his third speech to this woman doth not carp at her contradicting and carnal humour but points out the excellencie of his offer above what she gloried in from the effects of both The water she spake so much of as all other outward contentments could not give any abiding satisfaction even to the body but his living water should have enduring and lively effects and satisfaction till it were compleated in glory Whence learn 1. A great cause of mens despising of spiritual things is their ignorance of them and of their excellencie and worth therefore Christ taketh so much pains to clear this 2. A special mean helping to point out the worth of spiritual things is to compare them with earthly things and take up the superexcellent worth that is in the one above the other for thus doth Christ commend this living water 3. Whatever pains men take to follow after or drink up outward contentments yet they will finde no abiding satisfaction therein and will sooner drink them dry then quench their own thirst for what is said of this water is true of all things of the same kinde 4. The Lord hath so ordered it that mens outward necessities should recurre often upon them after the use of means that so they may be humbled and made to depend constantly on Providence and to seek better things yet with the thankful use of what they have And in particular God hath put men to much trouble to uphold a cottage of clay and hath framed it so as to need constant new supplies that we may minde our mortality daily so much doth this dispensation of Providence point out Whosoever drinketh of this water shall thirst again 5. The water of life albeit Christ did purchase it yet it must be his free gift to us who cannot buy it and his offer includeth a promise of giving it to every one who will receive it in the due order and that indifferently without respect of persons for so much is imported in that he calleth it the water that I shall give him he saith not I can give but I shall give him to wit if he will receive my offer and that indefinitely whosoever he be 6. Who so partakes of the true grace of God it will so refresh and satisfie him as to quench his thirst after vanity and earthly delights and make them tastlesse and to give him contentment in the want of all things so much is imported in part in this promise VVhosoever drinks of this water shall never thirst 7. Albeit such as enjoy the grace of God in part will still need and desire more of it and feed in part on hunger and thirst while they are within time 1 Pet. 2.2 3. Matth. 5.6 yet they shall never fall again under a deadly thirst of total want of this water a seed still remaining in them and their mouth being still at the well they are rather quenching thirst then thirstie and when they have gotten their full draught at the end of their race they are satisfied and never thirst any more for so much also is included in this promise he shall never thirst 8. Whosoever receive the true grace of Christ in any measure get also the Spirit of Christ as the fountain to make grace thus enduring in it self and its effects for the water shall be in him a well of water 9. The Spirit and grace of Christ in believers is not a stream or a pond that may run dry but a well and springing well of inexhaustible fulnesse vertue and refreshment nor is it such a well which may rot and make water ill tasted but it is a springing well still fresh and where the Spirit is entertained formality will be a stranger nor is it only a spring to abide within its banks but a well of water springing up or leaping up and watering all about The Spirit and grace of Christ floweth out in all the carriage of men who receive the same making them fruitful and never to have done with duties but the more they do still the more before their hand and active and vigorous in them as a well boiling up It floweth out also upon others unto their good and edification according to the station and vocation wherein God hath placed them 10. As the truly godly have no tearme-day of Religion but eternity and their desire is to keep fresh till the end so where the Spirit of Christ is he will still be venting of his vertue and riches from day to day and letting out more and more to the sinner till eternity come wherein all the banks of incapacity sin distance ignorance mortality c. being broken down and the windowes of heaven being opened this stream and well becometh an Ocean and grace smothered here under corruption and infirmity gets leave to expatiate it selfe in glory for It shall be a well of water springing up into everlasting life Verse 15. The woman saith unto him Sir give me this water that I thirst not nor come hither to draw The woman in her reply expresseth a desire to have this water for her own ends Whence learn 1. The bars of
and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
This is the hainous sinne of men to affront Christ to respect Satan in his messengers before God in his Sonne as to preferre lies to truth And it is their dreadful punishment to be given up to such delusions because they will not see the light or do receive it only as it may serve their turne or weary of the light and walk not answerable to it And men should be ashamed of their errours as being their plague and a proclamation that they have not received the love of the truth Verse 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God only The fourth chalenge and the chiefe cause of their unbelief and not embracing Christ is for their pride and vaine glory which they hunted after among men not contenting themselves to be approven and respected of God by embracing his Sonne by faith See chap. 12.43 Doctrine 1. True beleevers and receivers of Christ are all one They do indeed beleeve in Christ who out of affection and sense of need do close with and embrace Christ offering himselfe in the Gospel albeit they have not attained to lively assurance and without this historical assent will not prove saving faith Therefore receiving ver 43. and beleeving in this verse do mutually explain one another So also Joh. 1.12 2. Albeit faith be the gift of God and it be impossible for any natural man to beleeve of himselfe Yet men by continuance in sinfull wayes and entertaining particular reigning sinnes may adde to this impotency may lay more impediments in the way of Gods working faith and may be convinced that their case is inconsistent with true faith for how can ye beleeve saith he intimating that they had superadded impediments of beleeving to their condition by nature as a crooked twig by growing becometh more difficult to be made streight and that themselves might see that their temper was inconsistent with faith 3. As faith which supposeth a man regenerate and subdued to Christ and his yoke and which purifieth the heart is inconsistent with the dominion of any one lust or corrupt affection So in particular it cannot consist with the dominion of ambition and affectation of vaine-glory for albeit we be bound to honour all men and Magistrates in particular 1 Pet. 2.17 and are bound in honour to preferre one another Rom. 12.10 and albeit beleevers ought so to carry themselves as the way of God may be honoured in and because of them Rom. 2.24 Yea albeit they cannot hinder nor is it their sinne if undue honour be offered unto them provided they mourn for it and receive it not Yet when men hunt after respect from men and do receive it with lustful delight and rest on it as the chief scope of their actions it is an evidence of no faith or that what they pretend to is unsound Therefore albeit some such be said to beleeve where it prevailed but in part Joh. 12.42 yet where it beares full sway and it only is sought after he saith how can ye beleeve which receive honour one of another And indeed such do evidence that they have not closed with Christ on his own tearmes of selfe denial and being convinced of their worthlesnesse that they will take most paines on their outside to be seen of men and so cannot but neglect sincerity and that their ambition and love of respect from men will draw them to apostacy and prove their unsoundnesse when they are called to undergo an ignominious crosse 4. God alloweth and conferreth much honour upon true beleevers They have an honour of state and priviledges in being sonnes and friends to God They have the honour of his approbation in their conscience yea and sometimes his respects to them are made conspicuous to the world And they are allowed to wait for the honour of eternal exaltation for there is the honour that cometh from God to such 5. As this true honour comes from God alone whose approbation only may be rested on and who can advance those whom he approveth and make them honourable So sincere beleevers must seek after this which is so necessary by studying humble sincerity in his sight following those duties that are in least respect in the world and not resting on so much only as may gain them honour from men And as they must seek after it not contenting themselves with lesse so they must be content with this and be loosed from the love of honour from men not regarding how they be looked on by the world because they embrace Christ Therefore it is imported they should seek the honour that cometh from God only See Rom. 2.29 2 Cor. 10.18 6. Whatever may be mens duty in seeking to approve themselves even to the consciences of men and not to neglect just disrespect in the world under pretext of approving themselves to God Yet such as ambitiously hunt after vain-glory and respect from men do prove themselves to be carelesse of Gods approbation since hunting after the one and seeking the other cannot consist together for here they are opposed ye receive honour one of another and seek not the honour that cometh from God only Verse 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust To make the former chalenges have place Christ warnes them of being judged and accused before the tribunal of God And that he might prevent the thoughts of their hearts who leaned to Moses as their great teacher Joh. 9.28 29. and beleeved to be absolved and saved by following the Law given by him and so regarded not Christs chalenges He declareth that not only he but Moses his Law would accuse and condemne them And so leades a special Scripture witnesse for himselfe even Moses Law While Christ saith he will not accuse them it is not a simple denial for his doctrine and offer of salvation will be the sad condemnation of sinners But it is spoken according to their opinion who regarded little his opposition and therefore he declares that even Moses their great friend would be their partie not in respect of his person but his writeings Doctrine 1. Sinners continuing obstinate after abundance of conviction may look for appearing before Gods tribunal to have the matter discussed and Ministers oughe to set this before them Therefore doth a Christ here put them in minde of being accused to the Father 2. Sinne unrepented of and the sinners not fleeing to Christ for pardon and purging of it will draw on sharp and sad accusations before the tribunal of God both law and Gospel Gods justice mens own consciences the spirit resisted by them in his moral swasions Act. 7.51 yea all the paines taken on them will contribute to this work for it is supposed they will be accused to the Father 3. Such as reject Christ and do neglect chalenges for this it is because they have some false confidence beside
againe into the mountaine where he and the disciples had been ver 3. and that alone having commanded his disciples to go to Sea as the other Evangelists do record And so this is a transition to the following miracle Doctrine 1. There is no point of divine truth received by natural men but their hearts are ready to detain the same in unrighteousnesse and to leaven it with their own corrupt principles for they who acknowledge him to be the Prophet according to the Scripture and who had warrant also to receive the Messiah as a King do yet pervert all this with their corrupt conceptions of his Kingdom 2. Christ is ordinarily much mistaken even by those who acknowledge him And particularly his Kingdom is oft-times conceived of amisse for so do they here Though they knew him to be the promised Messiah yet they leave that and take themselves only to his Kingly office not to submit themselves to his Spiritual yoke and government but expecting carnal liberty and a prosperous condition under their promised King And for begetting of these conceptions there concurred 1. Their mistake and carnal conceptions of Scriptures pointing at Christs Kingdome wherein they were fostered by the corrupt glosses of their Teachers who pointed out the Messiah as a worldly Monarch coming to subdue all nations under his and their feet 2. Their own carnal disposition which minded no other want but that of their belly and therefore could conceive of no other remedy and advantage by him but that they should live at ease and with much liberty under him and he give them their meat without toile as he had done in the late miracle 3. They were more sensible of the yoke of oppression wreathed about their necks by the Romans and of their slavery that way then they were of sinne and soul slavery and therefore they could not take up Christ rightly nor make right use of him but dreamed only of deliverance from their outward slavery by him All these evils would be guarded against by them who would conceive a right of Christ and in a word men would beware dreaming of great things under the Sun in Christs company and when they engage themselves in the waies of godlinesse Doctrine 3. Men may have fits of zeale pretending more to honour Christ and be more furious and violent in the expressions thereof then those who have spiritual and pure zeale and yet all of it be but fleshly and sinful for such is their blind zeale here all they pretend to in it is to honour Christ and exalt him as a King and they will do it violently and by force never minding the danger wherein they involved themselves thereby and yet there was nothing but flesh in it Carnal zeale what ever it pretend yet it sailes both with winde and tide and therefore such impetuous furious motions are to be suspected 4. Rash and carnal blind zeale for Christ and his Kingdome is one of Satans great engines whereby he labours to bring real prejudice to Christ and his Kingdome for by this attempt of theirs not only were all thoughts of his spiritual Kingdome banished and swallowed up in the thoughts of a carnal Monarchy but this was the ready way to raise a scandal on him as guilty of treason and to draw the Romans on him and them and all his followers to cut them off 5. Christ is omniscient and knoweth what is rolling in every mans minde and he will not be surprized nor over-reached by any designe of men for Jesus therefore perceived that they would come and take him by force c. 6 Christ will not approve of any honour offered to him which he hath not prescribed and enjoined were it cloaked with never so much of apparent zeal for he refuseth and declineth all this honour as not required by himselfe 7. Albeit Christ be a true King over his Church and do exercise a spiritual Kingdome in it and have also a spiritual government established for keeping his subjects in order Yet he came not into the world to be a worldly King nor to administrate a Kingdome which is of this world Nor is his Kingdome prejudicial to the thrones and civil government of men but the best pillar they have if they will suffer him to rule among them Therefore doth Christ refuse all this offer as not competent to him And this teacheth his followers to beware of usurping Lordly dominion under pretext of administring the things of his Kingdome 8. As Christs followers should shun popular applause and worldly pomp as their Masters example here doth teach So true zeal against these should be very fervent and real and not for the fashion only Therefore Christ not only prevents their motion before it break forth but withdraws himselfe alone having sent his disciples away that they may not finde him And this he did not only to avoid all occasion of suspicion or prudently to break their fit of zeal which could not have been diverted by his staying and reasoning with them But also to testifie how really he abhorred their course and so gave a patterne to all his followers not to put away applause so as they would have it follow them but really to detest it 9. Such as do not make right use of Christ and his company but do only expect carnal things of him are justly punished with the want of his company As here he deals with this people 10 That Christ when he withdrew went to prayer as is remarked Matth. 14.22 23. Mark 6.46 it may teach 1. Christ hath sanctified to his people the exercise of prayer in all their needs and he is the great Intercessour for them under all their miseries and distresses So much doth his practice teach For albeit he was true God and so needed not pray yet as he was a man under the Law he would pay this homage and fulfill all righteousnesse and by making use thereof in his need Heb. 5.7 Matth. 26.39 he hath sanctified this exercise to all his needy people And by this practice he teacheth that as Mediatour his intercession is alwaies ready in a strait and he delights in that exercise as here he had this peoples folly to pray about and his disciples following trial to hold up to the Father 2. Prayer is a special mean of entertaining communion with God and a mean of converse with him wherein they who are most holy will be most frequent as Christs practice doth teach who at all occasions did converse with his Father in the practice of this duty 3. Private prayer doth require as much privacy and retirednesse as may conveniently be had that mens spirits may settle and be composed for the dutie So much also doth this practice of Christ teach in going alone to the mountaine to pray as it is a patterne to us though he himselfe was not pestered with any sinful distractions 4. When men get much applause in the world it is their duty not only to shun
now most taken up with but to point out what was the most they might expect of the things of time let them have what dreams they please and to suggest an argument why they should not toile so much for that which could afford them so little See Eccles 5.11 6. It may also coole our affections to the world when we consider that however men want not enough of toile when they embrace the world for a portion for they labour for this meat Yet all they labour for is but of a perishing nature and perisheth in the useing Matth. 15.17 It serves but to uphold a perishing life and cannot prevent it's perishing at last 1 Cor. 6.13 And where souls get no better and men do only and mainly labour for it it will cause them perish eternally for this is another ground of disswasion it is the meat which perisheth 7. Christ doth here commend himselfe and his spiritual graces to be laboured for under the name of meat 1. Because now they were earnestly seeking for meat therefore he points out himselfe as excellent and better meat Thus to the woman of Samaria coming for water he points out himselfe as living water chap. 4.10 And so it teacheth That whatsoever men seek in the creature thâ—y will finde it more eminently and excellently in Christ if they will come to him 2. To shew the necessity sinners have of Christ and his usefulnesse to them for as meat is the mean of preserving life so not only unrenewed sinners continue dead without him but the souls of these who have any life will be in peril of starving without him and if they feed upon him their souls shall live and be refreshed by him 3. To shew his love who as meat is prepared for eating by fire so he was content to be rosted in the fire of Gods displeasure that he might be fit food for starving and pining souls 4. To shew the neare conjunction that must be betwixt Christ and them who reap spiritual benefit by him for as food must be eaten and digested and turned into our substance before it can nourish so must we apply Christ and have him dwelling in us before we draw forth of his refreshing vertue Doctrine 8. It doth commend Christ and may quicken our appetite and desire after him that he is food which neither perisheth in using nor diminisheth how manysoever partake of it and maketh them who partake thereof to endure and be happy for ever and therefore ought to be esteemed of above other food as much as our souls are better then our bodies and our eternal welfare to be preferred to our temporal life for it is another argument pressing this labour he is that meat which endureth unto everlasting life both in himselfe and in his effects in believers 9. Albeit oft-times such as labour most for earthly things may starve and want for all their pains Yet it may encourage men to seek Christ that none shall do it in vain but however he may see it fit to sharpen their appetite with delay yet he will at last satisfie them Therefore doth he quicken them yet more with a promise that what they labour for shall be given 10. Christ is so liberal and faithful in rewarding them who seek him that even carnal hypocrites will not be refused if they quit their unsoundnesse and put him in the roome of the Idol they are seeking for on these tearmes the promise is made even to these whom he had reproved to you 11. Whatever pains men are bound to take or do take in seeking Christ yet all the reward they receive is of free gift and sinners seekers will see it to be so for he shall give it unto you saith he 12. As Christ is the true food of souls so is he the giver thereof and all of it must come through his hand for the Sonne of man shall give it not only by giving himselfe to death that he might purchase life and become fit food but by the actual application of himselfe and his purchased benefits to every hungry sinner 13. Christs assinitie to us and his being our kinsman and of the same nature with us is a pledge to them that seek him that he will tenderly and faithfully supply their necessities Therefore doth he take the name of the Sonne of man in this promise to shew that he whose delight was among the sons of men Prov. 8.31 and delighted to designe himselfe often by this name and he who took on our nature and stouped to subject himselfe to our sinless infirmities will be tender of them who come to him and need him 14. Christ is to be acknowledged to be he whom the Father hath authorized and furnished to be the Saviour and Redeemeâ— of lost sinners and the storehouse from whence they are to expect their spiritual good And the Father hath made it undeniably manifest that he is the true Messiah who was to be expected for so is imported in this him hath God the Father sealed Whereby we are to understand partly that as King give sealed warrants and commissions to their Ministers of state who are sent out or employed in great affairs 1 King 21.8 Est 3.12 and 8.8 So Christ is the Fathers great Ambassadour authorized and sent out by him to this work partly that as a seal represents on waxe that which is engraven on it So the Father hath communicate to him his divine essence and properties and stamped and filled him with all divine perfections for carrying on that work having the fulnesse of the Godhead dwelling in him all knowledge to reveal his Fathers will and direct his people affection to come down from heaven for sinners good and to love them who abhorred him the spirit without measure to refresh power to sustain them c. And partly that as a seal annexed to a commission is a publike evidence of the persons authority So Christs endowments are visible mark â—s whereby to know him and the miracles wrought by him and that voice from heaven Matth. 3.17 and 17.5 with the accomplishment of all the prophecies in him were cleare evidences that he was the true Messiah and of the Fathers installing him in that office 15. Christs being thus sealed by the Father is a sure pledge that seekers of him will obtain spiritual food from him Therefore it is subjoyned as a reason of his giving this meat for him hath the Father sealed for we may assuredly gather that the Father would not seale a commission but to one who could be answerable Hâ—s fulnesse being God and sealed by God doth assure us of great abundance and liberality in him And he who is the Sonne will be faithful in his trust since Moses the servant was so Heb. 3.2 3 4 5 6. Verse 28. Then said they unto him What shall we do that we might worke the workes of God 29. Jesus answered and said unto them This is the work of God that ye believe on him
in Christ in men is to see and know him spiritually to have him revealed unto them and to get open eyes that they may see and contemplate him till they see beauty in him which may allure them to renounce themselves and flee to him and till they see fulnesse and alsufficiency to answer all their doubts for they see or contemplate the Sonne who beleeve on him 5. It is covenanted betwixt the Father and the Sonne that beleevers shall beside his tender dealing and care within time be made partakers of everlasting life for it is explained that not to lose them verse 39. is that they may have everlasting life 6. For the further assuring of beleevers of their eternal happinesse it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up 7. Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry beleevers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that blisse and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added and I will raise him up at the last day 8. Albeit beleevers are not all of one growth or size but some are weak and some strong some little children some young men and some fathers Yet all of them without exception have right to the benefits conferred by Christ and the weak as well as the strong are under his care and charge Yea and may expect the more tender usage from him who carrieth the lambs in his bosome c. Isa 40.11 Therefore is the chargâ— and promise universal that every one which beleeveth on him may have everlasting life Verse 41. The Jewes then murmured at him because he said I am the bread which came down from heaven 42. And they said is not this Jesus the sonne of Joseph whose father and mother we know How is it then that he saith I came down from heaven Followeth their bad use of this sweet doctrine The clearer Christ speaks they discover the more of their disposition and testifie their discontent of spirit by murmuring They passe over all that Christ had said beside and do carp only at what he had said in direct answer to their desire ver 34. wherein he asserts himselfe to be that bread of life ver 35. which he had said did come down from heaven ver 33. This they carp at that he whom they supposed they knew to be but the Sonne of Joseph and Mary should speak so great things of himselfe Wherein they not only bewray their ignorance of his divine nature and miraculous conception but their grosse errour in alleadging that he was the Sonne of Joseph From ver 41. learn 1. Men may pretend to much affection and estimation of Christ who yet will prove but inconstant seeing they proceed not on solide grounds for they who cryed him up ver 14 15. do now vilipend him and carp that he should commend himselfe 2. Such as do not get good of Christ and the Gospel nor do embrace him when he is offered will certainly grow worse The powerful Gospel will bring out their heart and their unsoundnesse will draw on more unstreightnesse for so fared it with them who sought and heard Christ for a wrong end the longer and the more they heare they grow the worse 3. It is no strange thing to see corrupt men not only not embrace saving doctrine but that they murmure and fret against it and spit out their gall against the messengers thereof either secretly or openly for such is the entertainment Christ and his doctrine gets The Jewes as they were who followed and heard him murmured at him or secretly muttered against what he said 4. Such as turn carpers and secret grudgers at the doctrine of Christ do not only prove their present unsoundnesse but are on the way to further and more horrid apostacy for so doth the sequel prove in these this was the beginning of a breach betwixt him and them which came at length to a greater height The highest degrees of apostacy would not be digested at first by many but murmurings grudgings and mistakes do by little and little habituate them unto it 5. Such as carp at Christs doctrine and deny unto him the glory of his excellency in his person and offices do not only wrong him but ingrately despise their own great mercy for this point which they murmured at that he is the bread which came down from heaven doth not only set forth his glory but was most sweet and comfortable to lost sinners as holding out his rich offer and his gracious condescendence and love that he would stoop and come down to give life and refreshment to them 6. Though Christ had spoken much more then this and that which concerned them very nearly yet they take notice of no more but this one word We may conceive the reasons to be 1. This having displeased them it casts down all the test as oft times one word crossing carnal hearts will irritate their corruptions to reject all they heare were it never so useful and inoffensive Jer. 26.3 6. with 9. 2. It may be conceived that however they understood and did resent the hard newes that were insinuate against them ver 37. yet they will not quarrel upon that but upon a more plausible ground To shew how subtile unfriends to Christ are that can mask their discontent with fairest colours and not discover the bottome of their hearts Or. 3. It may be conceived that not only passion because of what Christ said but their own conceit of themselves hindred them from taking up that sentence indirectly hinted at and therefore Christ doth inculcate it again ver 44 45. And so it teacheth That men who are puffed up with a conceit of themselves will not readily take with a reproofe or discovery of their condition especially if it be done but indirectly and not held forth in expresse tearmes Doctrine 7. When enquiry is made it will be found that it is not Christs doctrine but mens own corruptions and mistakes that cause them to stumble for if they understood his meaning to be that his very body descended from heaven as their following reasoning doth import they did this was but their own fancy for he speaks of his Godhead and of the manner of his conception And to deny his divinity and miraculous conception was but their own ignorance of the Scriptures Isa 7.14 and 9.6 From ver 42. learn 1. Sinnes of progeniters may bring posterity very low and put even the posterity of Kings into a mean condition for Joseph the supposed father of Christ and his mother were both of the blood
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.
is by this teaching they shall be taught of God to wit in the use of means yet so as they finde God in them as is before explained 4. It is the priviledge of all the Elect that in their own measure they are taught by God and how small soever their knowledge be yet they are taught what is necessary for bringing them to Christ and made wise unto salvation for the promise is universal as to them they shall be all taught of God See 1 Joh. 2.13 And Christ doth cite it with the copulative and whereby it is joined in the Prophets with the other promised mercies to lead us to the study of the rich and many mercies that do accompany it and are given with it 5. Such as are taught by God in the use of means will not only get an ear to hear but will not rest on that till they get an heart to understand and learn by their hearing for they who are taught of God are every man that hath heard and hath learned of the Father 6. Gods teaching of his people doth not only illuminate the minde or give the power of beleeving but doth also give the act and exercise of faith and certainly bring them to Christ for every man that hath heard and learned cometh unto me 7. No light nor illumination of the minde nor any other change will prove a man taught of God unlesse he be convinced of his own misery and of Christs mercy and brought to close with him and daily to come unto him and practice this lesson of coming for this is the evidence of a man that hath heard and learned he cometh unto me Ver. 46. Not that any man hath seen the Father save he which is of God he hath seen the Father In this ver Christ clears the former testimony and inference from it by shewing that Gods teaching doth not import that men must first see God and be taught of the Father apart and without him For not only is the Father invisible to the eye of our body which is also true of the Sonne and Spirit save in so far as the Sonne of God was incarnate and made manifest in the flesh but there is also no immediate sight of the minde or knowledge of the Father in his essence will or wayes about saving of sinners but what Christ the Sonne hath And therefore all others must be taught not immediately by the Father but mediately in and by him And Christs scope in this is not only to cleare the mistake that might arise but to make way for returning to his former doctrine by leading them to himselfe in whom and by whom alone they could expect any thing the Father promiseth Doctrine 1. Men in hearing and studying sublime and divine truths have need of much caution and warinesse that their carnal and shallow conceptions and imaginations do not beget mistakes and errours about them and withdraw them from the simplicity of what is revealed Therefore doth Christ finde it needful to prevent mistakes about this mystery 2. Gods condescending to stoop to sinners should be entertained with due reverence and should not hide from us that distance that is betwixt his Majesty and our basenesse nor hinder us to keep at due distance with him Therefore having spoken of his condescending to teach us he guards that by exalting the Father and shewing that there is no immediate seeing or knowing of him Hence it is that even that sweet name the Lord they God is declared to be a glorious and fearful Name Deut. 28.58 3. Not only is the Father invisible but he doth not reveal himselfe or his will concerning the salvation of sinners immediately unto men or as Christ seeth and knoweth him and it but is an incomprehensible God a light which no man can approach unto 1 Tim. 6 16. for saith he not that any man hath seen the Father to wit immediately or without Christ and as Christ seeth him as is after cleared For albeit he did familiarly converse with and reveale himselfe more immediately to some in respect of others and particularly to Moses Exod. 33.11 Numb 12.8 Yet any bodily sight he got was but of his back parts Exod. 33.23 and but the similitude of the Lord Numb 12.8 or some external signe of his glorious presence with him and not a sight of his essence which only Christ doth immediately see and comprehend And what he got revealed of God by his speaking with him mouth to mouth and face to face it was only through and by Christ who is the revealer of the Father and far short of that knowledge and sight and of the way of it which Christ hath See on Joh. 1.18 4. Christ is of the Father another way then either Angels or men or Saints to wit neither by creation nor regeneration or adoption but by unspeakable generation proper to himselfe Therefore it is ascribed to him in a singular way that he is of God 5. This way of being of the Father makes it Christs priviledge to be singularly and immediately acquainted with him and to be the teacher and revealer of the Father to all that know him for he which is of God he hath seen the Father and this cleares that it is by him men are taught of God ver 45. See Matth. 11.27 Verse 47. Verily verily I say unto you He that beleeveth on me hath everlasting life Christ having digressed this far being interrupted with their murmuring to shew the cause of their distemper He returnes now to inculcate and presse the former doctrine taking occasion from the former ver wherein he hath spoken of his immediate knowledge and seeing of the Father And first he gravely asserts and seals the truth of that doctrine which points out salvation to beleevers in him Whence learn 1. Christs immediate acquaintance with the Father is forth-coming for beleevers good Therefore unto that doctrine ver 46. is this subjoyned for their comfort 2. Such as do know and take up Christ rightly will see great cause of trusting him and closing with him So much also doth the dependance of this on the former ver import that they who take him up to be one who immediately seeth the Father will finde ground to credite this doctrine whatever they thought of it before 3. This repetition and pressing this doctrine doth hold out how necessary these truths are 1. That men be taken up with their own salvation and the way of attaining it as being the mean to drive away many idle and needlesse janglings Therefore doth he wave the answer to their sophistry and direct them how they may attaine everlasting life 2. It is necessary that men study much that eternal life is to be had only in and by Christ and will certainly be attained so This he again repeats here 3. It is necessary that all false wayes to heaven be cryed down and that men look on faith as the only and sure way of taking hold of Christ and of
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
eternity and of the life that is laid up there for such as are sincere Therefore Peter fixes his eye on eternal life and where that may be found which leads to it when he is about the choice of a Master 8. The doctrine of Christ and of the Gospel is the only doctrine of eternal life It not only manifests and brings to light that there is an eternal life and makes offer of it but it points out the only right purchase of it and way to it It is the mean of regeneration and begetting of faith and being embraced doth give a right unto eternal life and the first fruits of it till they come to full possession Therefore is his doctrine called the words of eternal life And in all these respects it is preferred above the doctrine of all the Philosophers and in most of them not only above the corrupt doctrine of these times wherein Christ lived but even above the Law of Moses as it is considered in opposition to him or without him 9. Whatever be the verdict that corrupt men give of Christs doctrine yet sincere disciples will judge of it according as it is and as he accounts of it for what others accounted an hard saying ver 60 Peter reckons to be words of eternal life according to Christs own verdict ver 63. 10. Such as are seriously minding eternal life will cleave to the true doctrine that leades to it and will not abandon it nor the messengers thereof no not in times of greatest defection for it is one reason why they will not leave him not only because he is the Messiah but he hath the words of eternal life 11. It is Christs special prerogative and the reason of sincere professours their cleaving to him that he hath the words of eternal life in a peculiar manner Being not only the dispenser and Minister thereof in the dayes of his flesh and that in a way of authority sweetnesse and efficacy proper to himselfe But being also the purchaser of these glad tydings and being he who gives commission to all that preach them and he who gives efficacy thereunto to make them the power of God to salvation for Peter in all their names professeth that they do cleave to him as he who in all these respects hath the words of eternal life From ver 69. Learn 1. It is the duty of sincere professours as to cleave to all truth so in particular to avow all the truths contraverted in the time of what importance soever they be Therefore doth Peter beside the excellency of Christs doctrine confesse him also in his person and office which were the truths then opposed and though they be fundamental truths yet were accounted but little by the opposers thereof 2. The more men know of Christ they will finde the moe bands to tie them to him and the moe preservatives against defection from him And particularly the true knowledge of his office and person may invite men to cleave to him forsake him who will Therefore Peter subjoynes this as a new argument 3. It is not bare and naked knowledge of what Christ is that will tie mens hearts to him unlesse they embrace what they know by faith Therefore Peter gives it as a reason of his constancy we beleeve that thou art that Christ And albeit this seeme to be nothing but an historical assent to what the devils do confesse Yet as it is joined with Peters resolution to whom shall we go as the ground of it it is an act of saving faith for a firme faith of the person and office of Christ with adherence unto him and recombency on him is the exercise of saving faith 4. It is not reason that can take up the mysteries concerning Christs person incarnation and offices but faith must close with them upon divine revelation Therefore saith he we beleeve this 5. As true faith and saving knowledge go together So the knowledge which is gathered by experience and observation of events according to the Word is a great help to faith for saith he we beleeve and have known as it is in the Original As there is a seeing or knowledge that goeth before and with faith ver 40. for albeit many things revealed be in themselves mysteries and above the reach of our capacity as to the nature reason and manner of them yet faith knoweth that these things are and so closeth with them So this is an experimental knowledge following on faith wherein by considering the accomplishment of prophecies concerning the Messiah in his person they were experimentally confirmed in what they beleeved 6. It ought and will endeare Christ to all true disciples and make them cleave to him that he is the only true Messiah promised to the fathers who is appointed by the Father to exercise the office of a King Priest and Prophet to his Church and who is anointed with the Spirit above measure for that end from whom his people may expect the fruits of all these offices the participation of his fulnesse and Communion with him in his dignity for this is a reason of Peters resolution thou art that Christ that promised Messiah and Anointed one 7. It doth further heighten the estimation of Christ in the hearts of beleevers and is a strong bar against defection from him that he is the Sonne of the living God by eternal generation and communication of the same essence And so he is the only excellent choice is able for all his offices and to give worth unto his sufferings And as he hath a fountain of life communicate from the Father so he is able to beget and preserve life in his people All this is imported in that other reason thou art the Son of the living God Verse 70. Jesus answered them Have not I chosen you twelve and one of you is a devil 71. He spake of Judas Iscariot the sonne of Simon for he it was that should betray him being one of the twelve Christ having drawen out this confession doth correct Peters charity and warne them of a yet sadder defection of one of them twelve whom he had chosen to be Apostles Unto which John subjoins a declaration shewing who it was that Christ spake of Whence learn 1. In times wherein men appeare very forward and resolute when others are turning away Christ alloweth them not to be secure but would have them warned and sensible of the hazard of more and worse defection Therefore when a few of many have now stood Christ seeth it fit to tell them they were not all sound 2. Albeit Christ do approve of mens charitable judgement of others yet that judgement is not still according to veritie nor to be built upon by hypocrites Therefore albeit Christ do not reprove Peters charity yet he sheweth that it is mistaken of one in the number 3. Very general Apostacies reducing sincere professours to a small number will not alwayes separate all the chaffe from the wheat But when multitudes make
any visible communion and intercourse betwixt Satan and every unrenewed man but that they do according as he prompts and acts them 2 Tim. 2.26 Eph 2.2 and so do commit these evils wherein he fell before them as is instanced ver 44. 6. It is a sad and humbling sight of natural mens condition to see them acted and led by Satan as effectually and really as ever their bodies were who were corporally possessed by him Therefore doth Christ by this point out the odiousnesse of their case unto them And if this were well considered it might not only discover how little wonder it is there be a great opposition be twixt them and the children of Christ who are led by his Spirit But it might humble them to think that they are under the conduct of such a guide when they think they are only following some pleasant or profitable course And it might let them who dreame of a change of their manners when they please see that it is not so easie a matter but as hard as it was to dispossesse the man that had the Legion of devils in him Verse 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would do the workes of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 41. Ye do the deeds of your father The Jewes do except nothing against the first branch of Christs doctrine concerning spiritual bondage but finding that in his answer to their objection he had insinuate that they had some father of whom he had little good to say and being either really ignorant or wilfully seeming not to know that Christ spake of their spiritual parentage and pedigree they again lay claim to Abraham as their father of whom Christ durst say no ill and so would render him odious as calumniating holy Abraham Christ in his reply doth more clearly hold out that he is not speaking of their carnal descent according to the flesh but of their original and parentage according to the Spirit And 1. He sheweth in general that if they were Abrahams children according to the Spirit they would imitate him in his works 2. He sheweth in particular wherein their way was contrary to Abrahams in that they persecuted him for telling the truth of God And therefore 3. They behoved to father themselves on another in that respect then Abraham Doctrine 1. Conceit of priviledges is a disease not easily cured nor will men be easily taught or convinced of the evill of it for after Christ hath sufficiently refuted this exception before yet they will not be put from it but repeat it again Abraham is our Father 2. It is an old trick of degenerate Churches and Church-men to cry up the names of pious Ancestours to oppose them against the light of truth for so do they hold up Abraham as their Father that any thing Christ would say of their parentage might be repelled by that and so do many like them cry up these from whom they have farre degenerate But if these Saints departed knew how they were abused by these their degenerate sinnes they would cry let them perish from under these heavens 3. Whatever external priviledges men may enjoy by being born of religious Parents and members of the Church Yet true grace is not an hereditary gift nor doth carnal and outward succession make men partakers of spiritual priviledges Therefore albeit he had granted they were Abrahams seed ver 37. by carnal generation and succession yet he makes a doubt of their being his spiritual seed till they prove it better If ye were Abrahams children c. 4. There is no just ground for any to boast of their religious progenitours unlesse they follow their footsteps for saith he If ye were the children of Abraham and would have that a priviledge unto you indeed ye would do the works of Abraham Such as do boast of religiouâ— Parents and yet will not imitate them are but in effect reading a Narrative to a sad sentence against themselves 5. Albeit Abrahams carnal seed did enjoy many temporal yea and external Church-priviledges by vertue of the Covenant made with him Yet none are his successours as to participation of peculiar spiritual blessings and priviledges but only these who are followers of his faith and fruitfulnesse in piety And they who do so may lay hold on all the spiritual promises made to him and his seed Therefore doth Christ require of these men who were his carnal seed that if they would partake of the promises made to him concerning spiritual freedom they should prove their interest in him by another title doing the works of Abraham and then their claim would be good And this is a fair advanâ—age and encouragement to Gentiles See Rom. 4.11 12 6. As walking in any wicked course so in particular the persecution of Christ and his followers is unbeseeming Saints and proves that the persecutors have no claime to the priviledges of Saints Therefore doth he instance this in particular ye seek to kill me who have told you the truth to shew how unlike they were to Abraham who did not this and therefore could not claim to the priviledges of his spiritual seed 7. Albeit the Lord in great mercy will passe over the many violent fits of corruption in his people which through grace and by fleeing to Christ they get smothered before they break forth Yet the Lord will judge of wicked men by their wicked endeavours and attempts though they succeed not seeing they are only withheld by some obstacle from without Theâ—efore doth he charge it on them as sufficient to prove what they were ye seek to kill me though it had not taken affect See Psal 21.11 and 28.4 8. Christ is a Teacher who will not dissemble nor deceive or slâ—tâ—er his heareâ—s but will faithfully deliver the truth which he receives for saith he I have told you the truth which I have heard of God 9. As a faithful declaration of the truth of God is the best service can be done to men so it is horrid wickednesse and ingratitude in men when they will not only persecute the innocent but even these who are beneficial unto them and do them best offices for so doth Christ aggravate their cruelty ye seek to kill me a man that hath told you the truth See Psal 109.4 2 Cor. 12.15 10. Such is the perversity of the world and their hatred to the truth of God pointing them out in their right colours that the servants of Christ need expect no case so long as they are faithful in their trust for such was Christs lot before them ye seek to kill me a man that hath told you the truth 11. Wicked men can never attempt any violence against the servants of God because of their fidelity but God will look upon the injury as reflecting on himselfe who
the world 7. Whatever be the want of outward splendour or the ignominie and contempt of Christs servants in the world yet it is sufficient dignity and authority to bear them out that they are cloathed with a Message and Commission from him for it is here supposed as their dignity and sufficient to bear them out in the exercise of their office in the world that he sends them 8. It is the duty of people in relation to Christs Messengers to receive and embrace their doctrine and their persons for their doctrines sake and to guard against prejudices at their persons lest they stumble at their message for so is here imported they should receive whom I send See 1 Thess 5.12 13. Heb. 13.17 9. Christs faithful servants are so taken up with zeal to their Master and love to the welfare of souls that their great encouragement within time is when their Message and themselves for its sake are received and get place amongst men for this is their encouragement that encouragement is given to men to receive them as being their great scope See 2 Cor. 7.2 1 Thess 2.19 20. 10. Such as would approve themselves to be Christs Scholars ought not to hearken unto nor receive these who run without a calling but only these whom he sends 2 John 10. Nor ought they to respect them who are sent upon any carnal respect Jude v. 16. but as they are sent and faithful in their trust Matth. 10.41 nor are they to disrespect any who are sent and authorized by Christ but whatever different measure of gifts there be they must respect and reverence and hearken to all of them as they are called to it All these are included in this that they are to receive whomsoever I send 11. Whatever be the opposition unto or contempt of Christs Messengers yet there will still be some to receive them when he sends them out for so is imported that there will be some to receive whomsoever I send 12. It is a comfortable encouragement to Ministers in the discharge of their trust and to people to receive them and their doctrine That as God is inseparable from his Son Christ in his Person and Office so is Christ and his Father in him inseparable from his servants The respect that is payed to them first is payed in them to Christ and his Father and so on the contrary doth the contempt of them reflect on him for He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me where in the first place their interest in Christ is asserted and in the Father through him and for further confirmation the Fathers interest in Christ is asserted who is not received nor known but in the receiving of Christ Verse 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Followeth the second step of this discovery of Judas wherein he more distinctly clears his treachery shewing that the lifting up of the heel v. 18. was in effect a betraying of him and in stead of that general that they were not all clean v. 10. nor had all of them an interest in that promise of happinesse v. 18. he determines upon the number that it was one of them who should betray him The reason of this repeated and more particular discovery may partly be gathered from the following purpose that they did not understand nor were affected as became with the former intimation and therefore he repeats and presseth it till they be rowzed up by it and partly it is expressed in this verse to be Christs trouble in spirit while his thoughts are upon Judas treachery a taste of his own sad sufferings following thereupon is let out upon his soul and withal his sorrow and indignation at the odious and ingrate treason and the sad judgements to follow upon it as it is deduced Mat. 26.24 did so take hold on him that he must reveal it with serious testifications and asseverations Whence learn 1. Soul-pressures and troubles were no strangers to our blessed Lord and he would have it well studied that he is acquainted with such conditions Therefore is his trouble in spirit here again marked 2. Saints ought not to think it strange if after deliverance from soul-trouble they be again plunged into it but must see that case sanctified unto them in Christs person who after that sad fit chap. 12.27 is again troubled in spirit 3. Treacherous hypocrites in the Church are a great trouble and matter of much vexation to the godly either through their grief at their carriage or by reason of the troubles which they raise to others for upon Christs speaking of Judas treachery he is troubled at it in both these respects as hath been cleared When Jesus had thus said he was troubled in spirit 4. Treacherous hypocrites who are the instruments of Christ or his followers sufferings are in an horrible and woful condition both in respect of guilt and the judgments abiding them for Christ could not think of Judas treachery and end without trouble and so will it be with all right discerners whatever these hypocrites think of themselves 5. Albeit soul-trouble be bitter yet it is useful especially in Ministers to draw forth truth with more clearnesse and edge to others for herein Christ hath given a proof the fruit of whose soul-trouble is that he speaks out more distinctly what they understood not before and brings it out solemnly testifying it 6. When Christ is about to exercise his people and they will not be put to it by some means he will still put them to it till he rouze them up for they making no use of the former intimation he inculcates it again till it become an exercise to all of them 7. Christ perfectly knowes all men and particularly these who are more near to him in relations and fellowship for he can give a distinct account that one of them is a traitour 8. As gâ—eat naughtinesse may be in these who are very eminent so their eminency renders their guilt more odious and horrible that one of you should betray me 9. It is hard to beleeve if not almost incredible what naughtinesse there may be in eminent Professours and Ministers which yet Christ knoweth well enough therefore he must confirm it with Verily verily I say unto you that one of you shall betray me 10. Such as are really affected with the sin of treacherous hypocrites will not bluntly speak of it in discovering or reproving it but will evidence much zeal and indignation for Jesus being troubled in spirit testified and gravely and with much seriousnesse intimates it 11. In times wherein we may discern Satan to be employing eminent Professours in an ill turn it concernes every one to be upon their guard Therefore is this intimation yet more general one of you not determining who that all might be set on edge to try
and carnal confidence Christ will refute them by letting them feele their own weight for when Peter will not beleeve Christ ver 36 he gets this to shew him his folly Yea it seems from Matth. 26.34 35. that he venâ—ed the â—ame presumption again in the way to the Garden and would not give credit to it when Christ over again warned him of his danger and therefore he must be humbled with such a fall 6. When men once give way and yeel to tentation they would make no end of defection if mercy did not stop their course for Peter is warned that he shall deny Christ thrice and would have gone on if Christ had not reclaimed him CHAP. XIV IN the former chapter Christ as a faithful friend not willing to delude his disciples with false comforts hath ripped up all their wounds by telling them what they were to meet with Now in this and the two following Chapters He by comfortable doctrine proves himselfe to be the sympathizing high Priest and kithes his skill in curing these wounds And for this end as he points out his sense of their case in themselves through his absence and that they would be troubled orphans hated and persecuted So he hold forth rich consolations unto them and antidotes against these evils together with directions concerning their duty for attaining and entertaining these consolations which should tend to their peace and joy In this Chapter Christs chief scope is to guard and encourage their hearts against that feare and trouble which scised upon them when they heard of his death and departure and the treachery and faintheartednesse that was among themselves as may be gathered from ver 1. and ver 27. where he disswades them from these passions and distempers For which end he propounds several antidotes and grounds of consolation and encouragement which may be reduced to these heads 1. Faith in him as true God equal with the Father ver 1. 2. The consideration of his errand in going and that there was a necessity of his departure to heaven for their good ver 2. 3. That he would come againe having done his work to fetch them ver 3. 4. That in the mean time they know whither he went and what was the way thither Both which are propounded ver 4. and further cleared in answer to Thomas objection ver 5 6.7 and the first of them yet further insisted on upon occasion of Philips proposition ver 8 -14 5. That if they would prove their love to him by obedience and not by heartlesse dejection for his absence ver 15. He would send the Spirit unto them The excellency of which gift and the advantages to be had by him are recorded ver 16 -26 6. That he leaves his peace in legacy to them Upon which he repeats the exhortation ver 27. And being to conclude this part of his discourse he reproves them for not entertaining this intimation of his departure and return with joy seeing it tended to his glory and their advantage ver 28. and the prediction of it would do them good afterward ver 29. And declareth that he was not to speak much more unto them but was shortly to be assaulted by Satan and to suffer not for any thing in himselfe but in obedience to his Fathers will ver 30 31. and therefore they ought to heed better what he said Ver. 1. LEt not your heart be troubled ye beleeve in God beleeve also in me This verse contains 1. Christs scope in this doctrine which is to guard against and disswade from that heart-trouble and perplexity which his former doctrine had raised in them 2. The first antidote or argument of consolation to cure this distemper which is double For herein he supposeth that however he was to die as man yet he is God equal with the Father and the object of faith Next he proposeth faith in himselfe with the Father as a cordial to uphold their fainting and perplexed hearts Whence learn 1. Christs dearest disciples and true followers are subject to much trouble of heart and to have their spirits so crushed as only God can support and uphold them for so was it with the disciples their hearts were troubled perplexed and confounded So that whole minded men have need to look about them 2. The Lord makes use of heart-trouble and exercise to sit his own for the consolations and proofes of his tender heart which he allowes upon them whereof otherwise they are not capable for their heart-trouble draws out this sweet comfortable doctrine 3. Albeit heart-trouble be needful for Saints as a mean of much good Yet they do ordinarily so exceed in it and debord under it as it becomes a fault in them Therefore doth he disswade from it let not your heart be troubled And herein they failed both through excesse and being immoderate in their sorrow and in being troubled at that which might afford joy ver 28. 4. Albeit Saints do oft-times give over themselves to heartlesse dejection and discouragement as conceiving they have no other cause or allowance Yet be their case what it will it is not the will of Christ they should entertain such a disposition but that they should strive against it Therefore doth he exhort them to oppose this distemper Let not your heart be troubled Albeit nothing could seem sadder to them then the removal of his bodily presence yet he counts it their fault that they were so addicted to sense as they could not expect to be comforted another way against it And therefore exhorts them to oppose their sorrow See 1 Sam. â—0 6 Psal 42.5 11. And upon the same ground ought Saints to oppose all discouragements how just cause soever it seem to have under which they would lye down and rest without expecting an issue or that the matter of their discouragement may prove a mean leading to an higher end and which would drive them from Christ and marre his allowed consolations And for this end they would beware of passion which desires do quarrel with and be jealous of Christ of ignorance and mistaking his minde in trouble and of carnal expectations the disappointment whereof may crush them 5. Whatever be Saints duty to oppose discouragement and trouble Yet it is Christ only who is the Physitian of troubled souls and who must speak the word and set them on work for he it is who gives this comfortable counsel and direction 6. Christ is so tender of his grieved and troubled people that whatever weaknesse they kithe yet he will make it his chiefe work to see to their encouragement Therefore albeit he had his own bitter trouble Chap. 13.21 and was that night and the day following to grapple with wrath and hell and death Yet he forgets all that and spendeth his time in comforting and easing them Let not your heart be troubled 7. Such as take up Christ rightly will not be much dismayed at what befals him or his Therefore doth he point out
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
leave you comfortlesse or Orphans 4. Let beleevers have what they will yet they are still Orphans and want comfort unlesse it come by the Spirit of Christ for it is by the Spirit this is made good I will not leave you comfortlesse 5. The Spirit in comforting taketh the patronage of beleevers as a Tutor of Orphans guiding and defending them and managing their affairs So that they who expect his comfort must give up themselves to be led by him for it is by his presence that they are not left Orphans but have him for a Tutor 6. Christ loves so well to be present with his people that he never withdraws his presence one way but he cometh to them another way Therefore saith he when removing in respect of his bodily presence I will come to you 7. When the Spirit cometh unto beleevers Christ cometh unto them not only because they are one in essence But partly because it is equivalent to his bodily presence yea and richly compenseth all that ever any had thereby So that they who have the Spirit ought not to complain of his absence in that way he was present with the disciples nor of any thing the Church can expect within time And partly because the coming of the Spirit is not to obscure Christ or cause him to be forgotten but to keep his memorial fresh as if he were come again in person of which more on Chap. 16. 14. For these causes it is that by sending of the Spirit I will come unto you saith he Ver. 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also The second benefit they reap by enjoying of the Spirit is a sight of Christ while as the world are to be deprived of the sight they had and abused This was performed not only or so much in their seeing him bodily after his resurrection as in a sight of his spiritual presence coming by his Spirit whereby he will confirme his coming to them ver 18. and which they shall enjoy in the present time as the words read ye see me till they come to that everlasting and full sight in glory The third benefit is life whereby they are enabled to see and enjoy him whereof he gives his own life after his resurrection as a pledge Whence learn 1. It will not suffice beleevers that Christ do come unto unlesse it be gifted them also to discern and see him when he is come Otherwise he may be present and yet they want the comfort thereof because they see him not Therefore to the former promise of his coming ver 18. this is added ye see me 2. It is the deplorable and woful estate of the world that when Christ is most earnest in comforting his own they are thrust by as having nothing to do with these consolations Therefore is the encouragement guarded and amplified from the contrary state of the world The world seeth me no more but ye see me 3. Whatever manifestation of Christ contemners of him enioy they will be deprived of it for they are to be deprived of what they had of his bodily presence The world seeth me no more 4. Contempt of Christ doth ripen fast for a stroak for yet a little while and the world seeth me no more 5. Such as do not acknowledge Christs coming in the flesh shall never see his coming in the Spirit and such as despised Christ in his humiliation deserve that they should never get another sight of him to their comfort for this also is imported in this the world seeth me no more not only that they should not enjoy his bodily presence but that they should see him no other way as the contrary promise to the beleever maketh clear 6. It is the great misery of the wicked that they are eternally debarred from a sight of Christ in favour and mercy though they will see him one day in terrour for so much also is imported in this general The world seeth me no more 7. As a sight of Christ is the sweet life and happinesse of beleevers so it is their advantage that in saddest times when Christ is to outward appearance dead and gone and the world secluded from seeing him yet by his Spirit they shall enjoy a sight of him till they come to see him in glory for in opposition to the world it is subjoyned as their comfort but ye see me 8. The Spirit of Christ is an enlivening Spirit making beleevers capable of his presence he is their present life and a pledge of their living eternally for it is added as another benefit by the Spirits coming ye shall live 9. Albeit our Lord Jesus died for beleevers yet it was not possible that he should be holden of death but he rose again and liveth for ever for it is held out as a truth after his departure through the valley of the shadow of death I live See Rev. 1.18 10. The life of beleevers is derived from Christs life who is our Head communicating quickening vertue by his Spirit to all his members And their life stands in a continual dependance upon his life without which it cannot subsist for because I live ye shall live also 11. Christ hath made the life of beleevers in him as certain as it is certain he liveth seeing by his living after his death they are absolved and life is purchased to them and in his exaltation he hath taken possession in their name and stands engaged to make his members partake of his life and fulnesse for so much also is imported in this Because I live ye shall live also Verse 20. At that day ye shall know that I am in my Father and you in me and I in you The fourth benefit redounding to them by the Comforters coming is that whereas they had lately bewrayed much ignorance of him and of his unity with the Father then they should understand the great mysteries of Gods Kingdom that he is in the Father and consequently the Father in him and that there is a communion betwixt beleevers and him and consequently the Father and them in him This was accomplished to the Apostles when the Spirit was poured out and is in its own measure made good to every beleever in due time And under this is comprehended the substance of the mystery of Redemption that there is an essential union betwixt the Father and him as God and that as Mediatour he is in the Father by dependance and the Father in him by sustentation of his humane nature under his sufferings and by approbation and that there is a mystical union betwixt him who is in the Father as Head and all beleevers as members Whence learn 1. Albeit Christ be oft-times little known yea and much misconstructed yet it is most necessary to know him and what his interest in the Father is Therefore it is hold out as a singular fruit of the Spirit to understand this 2. Albeit
true believers may be clouded with much ignorance yet Christ hath his time and way to make them understand the mysteries of God to their comfort and salvation for at that day when he sends the Comforter ye shall know though now ignorant 3. Christ rightly known will be seen to be one in essence with the Father and consequently approven of him and he in whom the Father is to be found And to know this is the great encouragement of believers for it is held out as their encouragement Ye shall know that I am in the Father 4. It exceedingly addes to the comfort of believers to know that Christ who is one with the Father hath also a mystical union and communion with them so that God and sinners tryst together in Christ who is in both though in a different manner for this compleats the encouragement Ye shall know that I am in the Father and you in me and I in you 5. The communion betwixt Christ and beleevers is mutual they being in him by faith and needy dependance and he in them by his Spirit as the root of their spiritual being and to make all his fulness forth-coming for them for it is you in me and I in you 6. The communion betwixt Christ and believers is very near and intimate so that there can be no separation and the fruits and comfort of it must be very real Therefore is it called a being in one another 7. Believers may have an intimate communion with Christ who yet stand in need to be made to know that it is so for this communion is true for the present I am in the Father and you in me c. and yet the knowledge of it is but to come Ye shall know in that day So that it is a great priviledge to know our priviledges already received Verse 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The fifth benefit the same in substance with some of the former is that they shall be beloved of the Father and him and in testimony thereof he will manifest himself to them This he illustrates and amplifies from their duty and the qualification required in Christs disciples Namely that they evidence love to him by their respect to his commandments which as he had formerly inculcate v. 15. as the way to obtain the Comforter so he presseth it over again as the mean to attain to these benefits which they were to reap by the Spirits presence Whence learn 1. When Christ is most sweetly comforting his people it is not his minde they should be emboldened to cast off duty thereby but rather that they be encouraged to duty as the way to clear their right to these comforts and to assure them that what they receive is not a delusion nor are they abusing it Therefore doth he again in the midst of these consolations put them in minde of duty and of the evidences of true love to him 2. Christ is a Law-giver to give Commandments to his people and who renders them sweet by coming from him who hath evidenced so much love to sinners and by so imposing them evidenceth that he knoweth their burthen and is ready to take employment to enable them to obedience for he owneth the rule of believers duty as his Law my commandments 3. As variety of duties are imposed upon believers so it is the Will of Christ that none of them be slighted and that none please themselves in observing one or moe when yet they lay others aside for he requires a duty in reference to his commandments even all of them See Psal 119.6 4. Christs commandments are not entertained as they ought except when there is an endeavour of actual obedience thereunto for he requireth it of the approven man that he keep my commandments 5. None can make conscience of obedience as becometh unlesse they first know their duty and unlesse they have an high estimation of the authority of the Law and excellencie of the thing commanded for it is required that first they have the commandments by knowing them in their judgement and by keeping them in their heart as a precious jewel and then they will keep them and testifie their respect thereto by having them still in their eye and regulating all their practice thereby See Psal 119.11 5. Albeit many loose professours pretend love to Christ who yet neglect their duty yet in Christs account none do truly love him but these who make conscience of obedience Therefore to refute all such delusions he saith again He and he only that hath my commandments and keepeth them he it is that loveth me 7. Albeit we be unprofitable servants when we have done all Luke 17.10 yet of free grace through Christ obedience will not want a reward as here he promiseth 8. To get more confirmation and evidences of the love of God in Christ is a rich reward and encouragement unto duty and this every tender walker is sure of for this is the promise here 9. As the love of God in Christ doth prevent our love and obedience so it is his will that the sensible manifestations and refreshful proofes thereof be drawn out by us in the way of obedience and diligent use of means for this is the order here He that loveth me shall be loved of my Father Not as if our love begun first 1 John 4.10 but that his love setting them on work to obedience and begetting love in them as it did prevent them so it will give them a rich meeting 10. As the love of God in Christ is the rich allowance of obedient beleevers whatever they get beside so his conferring of his Spirit upon them is a rich evidence of his love for that the Father and Son loveth them is evidenced by the sending of the Spiit unto them as the scope of this whole purpose teacheth So doth it also prove Sonship Gal. 4 6. 11. Christ is so acceptable to the Father that whoever respect him are beloved of the Father and his love and the Fathers do still concurre so that who is beloved of the one is beloved of the other Therefore saith he He that loveth me shall be loved of my Father and I will love him 12. Christs love to his people consists not in empty complements but in real manifestations of good-will for I will love him and will manifest my self to him 13. As Christ alloweth special manifestations of himself upon his own by lifting up the light of his countenance upon them by intimating his good-will unto them his fulnesse and righteousnesse for them so this unto a beleever is above any evidence of his love beside Therefore is this given as the proof of his love to them I will manifest my selfe unto him See Psal 4.6 7. and 17.4 14. As only beleevers and tender walkers are capable of special
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
such a Teacher 5. As the Spirit is the great Comforter of his Church particularly by his teaching which all tends to their comfort so he is a Comforter to none to whom he is not also a Sanctifier for the Comforter is the Holy Ghost in respect of his sanctifying operation 6. The special benefits and particularly the Spirit bestowed upon beleevers are given through the mediation of Christ and serve to be tokens of his love and remembring them in his Kingdome for faith he The Father will send him in my Name 7. The Apostles were fully instructed by the Spirit in all things pertaining to the Kingdom of God so that in the matter of Religion nothing is to be hearkened unto beside or contrary to that which God revealed to them and by them to the Church for He shall teach you all things 8 The true Spirit of Christ taught the Apostles no other thing but what Christ had said unto them nor doth he teach beleevers any thing but what Christ hath taught by his Prophets himself and his Apostles for these all things which he shall teach are all things whatsoever I have said unto you as hath been cleared 9. Christs disciples are frequently subject to forgetfulnesse of what Christ saith unto them occasioned partly by their ignorance ch 12.16 partly by the little interest and felt need they have of what the Word saith partly by their slothfull negligence being taken up with other things and partly by their trusting to their own understanding and memory Therefore need they to have all things brought to remembrance 10. The ignorance dulness and forgetfulnesse of disciples doth lose them many a fair opportunity and would irrecoverably deprive them of fair advantages if mercy prevented it not for Christ their wealth is away before they knew what it meant and they are left ignorant and forgetful of what he had taught 11. Such as are humbled under the sense of their ignorance and do seek after and entertain the presence of the Spirit will finde him a remembrancer of saving truths which they have heard as they need them for He shall bring all things to your remembrance whatsoever I have said unto you Ver. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Christ being now about to close this exhortation and part of his farewell-Sermon doth in this verse point out the sixth argument of consolation Namely his peace as a result of all the rest which both in its own nature and donation differeth far from the worlds peace And upon this he repeats the exhortation propounded ver 1. and so goeth on to the conclusion of this part of his discourse Whence learn 1. Christs disciples are allowed true peace in all dispensations to uphold their hearts So that whatever their outward trouble be yet they may have peace with God Rom. 5.1 quiet under all dispensations and an ordering of outward afflictions so as they need not marre their peace for peace is his allowance here 2. True peace is Christs peace as being the purchaser thereof the object in whom they have it Chap. 16 33. and he who gifts it Therefore calls he it my peace 3. Christs peace doth not depend upon his bodily presence but may be continued when he is gone and is an antidote to supply that want and losse for when he is to remove peace I leave with you saith he 4. Whatever be the beleevers unworthiness or not deserving of peace yet it may answer all objections that it is Christs legacy and free gift for peace I leave with you my peace I give unto you 5. The excellencie of Christs legacies and the priviledges enjoyed by his people ought to be studied as far transcending what they enjoy at their best who do not come to him Therefore doth he make the comparison betwixt the worlds peace and his 6. Christs peace is far different from the peace which is given or enjoyed by the world for that is oft-times in sin or is but a lethargy of security portending sad trouble or but at best a freedome from outward trouble when yet thy are at enmity with God But his peace is solide and true peace Therefore saith he not as the world giveth give I unto you 7. Christs peace doth also differ from the worlds peace in the way of giving it They oft-times give words of peace without reality but he is real in what he saith They may wish peace when they cannot give it but his peace is real and effectual Joh. 34.29 They cannot perpetuate any peace they afford or wish but his peace is firme and he preserveth his people in it This also is imported in these words not as the world giveth give I unto you 8. The heart-trouble wherewith Saints are oft-times exercised is ready to beget many heart-terrours and fears for the future for here heart-trouble and being afraid go together 9. Christ may be dealing very comfortably with his people when yet their perplexities and fears do continue and lye on for as at the beginning ver 1. so here after all his sweet discourse their distemper continueth their heart is troubled and it is afraid 10. As there is no true cure of heart-troubles and fears but in Christ So his consolations and peace are sufficient to guard the heart against them all So that Saints having this allowance cannot without sin continue in their perplexities Therefore after all these consolations and particularly that of his peace he repeats the exhortation as a duty which they cannot decline Let not your heart be troubled neither let it be afraid Ver. 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father For my Father is greater then I. From this to the end of the Chapter we have a conclusion of this part of the discourse in prosecution of that exhortation ver 27. which may be reduced to two heads 1. A reproofe that they entertained not his doctrine and particularly the râ—ws of his departure with joy for which he giveth two reasons ver 28 29. 2. A declaration that this was his farewell-Sermon and therefore to be better hearkened unto ver 30 31. In this verse is contained 1. The summe of what he is now teaching them to wit concerning his departure and return again to them 2. The use they should have made even of the saddest part of this doctrine concerning his departure Namely not to be grieved and troubled as they were but rather to rejoyce 3. What the want of this evidenced in them even the want of such love to him as became them which would have made them rejoyce 3. The first reason why they would rejoyce if they had loved him Namely because he went to the Father who is greater then he not as God but as man
nor obscure in Scripture language whereby one thing is said to be another though distinct in their nature and kinde And that without any transmutation of the one into the other or annihilation of either But because of some mystical representation and signification or because of similitude of properties and effects Therefore doth Christ say here I am the Vine accounting that expression nothing obscure to his rude disciples although he and a vine were very different things only because it did resemble him in some respects 2 Spiritual minds may and ought to profiâ— much by the observation of common things and by improving of them to spiritual use and advantage Therefore doth Christ use these borrowed termes to teach them whenever they observed vines which were plentiful in that countrey to be put in minde thereby of somewhat in Christ And to this scope do his other parables taken from common things tend 3. Christ in his offices and relations to his people doth most fitly resemble a vine as being but small and weak in outward appearance in the state of his humiliation as vines are especially in winter As being planted in the fat soile of the love life and favour of the Father the fulnesse of the Godhead and the Spirit without measure that he may have influence in abundance for all his members As vines are planted in a fruitful soile Isa 5.2 as spending himself in fruitfulnesse to his people as vines are only useful for fruit-bearing as yielding refreshful and sweet fruit to cheer up the hearts of his people as the vine doth for the use of man Psal 104.15 as submitting to be trod in the wine presse of Gods anger that thereby fruit might redound to his people as the fruit of the vine is pressed that it may be drink unto men and as being the root in which all his members must subsist and the fountain of all their spiritual life and furniture as the vine is to all its branches For these among other causes doth Christ resemble himself unto a vine in Scripture And here especially for the last cause I am the Vine 4. What Christ is unto his people that he truly and really is whatever they look to beside for spiritual support and influence will but deceive them And whatever excellencie there be in good and necessarie things for the use of man it is all but a shadow of that perfection which is in him for the good of his people and what they are in their kinde weakly that he is in a more excellent way in his kinde Therefore saith he I am the true Vine not that he really is a vine or that a vine is not true in its own kinde but that he and he only is that fountain of grace and life unto his people which is pointed at under this similitude and that in his fulnesse in this kinde he far outstrips the excellencie of the vine in its kinde 5. As Christ in his relations to his people resembles the vine so the Father in this matter resembleth an husbandman As being the planter of this vine and appointer of Christ to be the Head of the Elect and endowing him with sufficiencie and fulnesse for that effect As being also the engraffer of the branches in the stock by bringing the Elect to Christ and giving them faith whereby they are united to him And As testifying his love and delight in this new plantation by caring for it visiting supporting protecting pruning and purging it that it may be fruitful for these causes saith he also my Father is the husbandman By which we are taught that both the Father and the Son do concurre in procuring and promoving the prosperity of beleevers Verse 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The second branch of this general doctrine points out the Fathers various and answerable dispensations as Husbandman toward professours and branches of this vine according as by their fruitfulnesse or unfruitfulnesse they declare themselves to be true or counterfeit branches and to be really or in shew only engraffed in Christ Taking away such as are unfruitful and purging the fruitful that they may abound in fruit Whence learn 1. The condition of Professours is most fitly resembled to branches of a vine as having no subsistence nor sap of themselves but in Christ more then branches have without a vine-stock and as being obliged to have as strict and near conjunction with him as branches have with the tree Which they will have if they be really engraffed in him For these causes doth he call them branches here 2. Professours are not all of one sort nor are they all in Christ after one way and manner some being only in him by external and visible communion as being in the visible Church and externally covenanting and professing relation to him others being also in him by faith as having spiritual inward communion with his person for so is here expressed that there are branches in him who bear not fruit and branches that bear fruit 3. The true touch-stone whereby to discerne one sort of branches from another is not their leaves or profession but their fruit for here the character of the one is every branch in me that beareth not fruit and of the other every branch that beareth fruit And in this they fitly resemble vine-branches which are uselesse if they be not fruitful Ezek. 15.2 c 4. External and fruitless branches will at last be taken away by the discovery of their hypocrisie and unsoundnesse and that they have no interest in him sometime also by their just seclusion from Church society and at last by their final separation from Christ for every branch in me that beareth not fruit he taketh away as the Husbandman taketh away uselesse branches from the vine See v. 6. 5. There is no branch so fruitful but it hath many imperfections and wants for even every branch that beareth fruit needeth to be purged and to bring forth more fruit 6. One particular imperfection in fruitful branches is that they have many luxuriant superfluities growing up with their fruit which hinder the increase thereof Not only a remainder of corruption but much corruption growing up with their grace especially when they are in a flourishing condition without exercise Therefore do they need to be purged as vine-dressers do with luxuriant branches in vines which grow up with their fruit 7. Whatever be the imperfections of these who hold inward communion with Christ yet they shall not be taken away nor separate from him but their imperfections and frailties shall endear them to the Lords care for such branches shall not be taken away but purged 8. It is a rich blessing and reward of fruitfulnesse in the godlies account to be blessed with more fruitfulnesse for this is a promise to them it shall bring forth more fruit 9. However the Lords
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beâ—n said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâ—eth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
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
he might call these things his which the Spirit should shew as being communicate by the Spirit from the Father and him Whence learn 1. The way to understand aright what Christ saith is to compare one passage with another Therefore doth he by this following passage explain what seemed harsh in the former that he shall take of mine and shew it unto you 2. Christ is to be so eyed in the large allowances communicate unto his Church as we forget not the Father but rather we ought to see the fulnesse and rich good-will of the Father in what Christ communicateth and Christs own excellencie who hath all fulnesse that is in the Father to communicate Therefore he asserteth that all things that the Father hath are mine as the reason of that expression He shall take of mine c. 3. Such is the strict union of the Persons of the blessed Trinity that there is among them a perfect communion in all things for all things that the Father hath are mine and so the Spirits also 4. As there is an union in essence and communion among the Persons of the Trinity so their order of subsistence and operation is distinct the Son being and working from the Father and the Holy Ghost from the Father and the Son for saith he all things that the Father hath are mine from him and the Spirit shall take of mine and shew it unto you Verse 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father From this to v. 23. is contained the second encouragement whereby Christ comforts his disciples and mitigates their excessive sorrow for his departure In this verse the encouragement is more briefly propounded That however he was shortly to be removed from them in respect of his bodily presence being now to suffer death and leave the world yet they should shortly after that see him again and he should finde a way to be indeed present with them For understanding whereof albeit that reason of his going to the Father may lead us to understand it of his appearing again to them bodily after his resurrection and that since he was not to abide under the power of death but to rise again and ascend to his Father they should get a sight of him by the way yet I take not this sight to be understood here further then as it was a forerunner of greater things For this is to be done in that day wherein they were to be endowed with much knowledge and to come much speed in their prayers put up in his Name v. 23. which is not to be restricted to that time betwixt his Death and Ascension but was rather verified after his Ascension And upon the same ground albeit the enjoyment and sight of Christ in heaven which every beleever may expect after a short while do indeed compleat that joy which is propounded v. 20. as the fruit of their seeing of him yet it is not to be restricted to that either For in that day they will need no prayer as v. 23. it is said they shall in the day they shall see him Therefore it is most clear to understand the encouragement thus That however he was shortly to die and remove from them yet seeing he was not to abide under the power of death but to ascend and be exalted with the Father he would therefore give proof of his exaltation and good-will toward them by pouring out of his Spirit whereby they should enjoy a spiritual sight of him as chap. 14. 19. and by this their sad houres should be sweetned as also all beleevers till they come to full sight and full joy in heaven Now albeit this encouragement thus explained together with the rest that follow do all depend upon the pouring out of the Spirit as fruits and benefits to be reaped thereby as well as these that are formerly mentioned in this chapter And so may all be reduced to that general encouragement of the coming of the Holy Ghost yet seeing Christ doth not here as in the former name this as a fruit of the Spirits coming therefore I have made it a distinct encouragement Doct. 1. The life of beleevers within time is made up and consists of gâ—eat variety of lots having and wanting sweets and soures mixed together and succeeding one to another for so it is here declared they are now seeing shortly not to see and after that to see again 2. The great exercise of beleevers is about the enjoying or wanting a sight of Christ and this sight of Christ is so precious to them that it moves all the wheeles of their affections and makes faire weather or foule according as they want or enjoy it it being still winter when he is absent and whenever he returns he brings the Spring with him Therefore is all their exercise summed up in this ye shall not see me and ye shall see me and this is it which begets the joy and sorrow after mentioned 3. Whatever be Christs tender condescendence at sometimes to his people yet they are to expect that within time they will get satisfaction to their sense but for a short time for so did the disciples finde its the matter of his bodily presence and so will beleevers finde in the matter of sensible enjoyments a little while being all put together or but now a little while in respect of what they had enjoyed chap. 14. 9. and ye shall not see me The word imports a serious and intent seeing and contemplating and is attribute oft-times to a sight of the minde and it may insinuate that now they should not get him seen so distinctly as formerly or that his removal should so confound them for a time as they should not so much as get him contemplate with the eyes of their minde till the Spirit come upon them 4. It is the Will of Christ that believers be not surprized with the withdrawing of Christ sensible presence but that in the midst of enjoyments they resolve and be armed for it Therefore while they enjoy his company he doth warne them a little while and ye shall not see me 5. Christ when he doth withdraw his sensible and bodily presence is yet not absent from believers but hath a way of presence wherein spiritual minds may discern and see him for notwithstanding his removal ye shall see me saith he The word imports a full and clear sight as if he were before their eyes 6. As the sensible enjoyments of beleevers are but short while they are within time so their desertions and clouds are but short also They may think the time long because of their affection and they may prolong their own affliction by taking in an idol in the room of an absent Christ and by not making use of desertion as they ought But he alloweth that their sad houres be short and however it be they are so in respect of eternity for again a
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
him cometh by free gift without any deserving on their part and should be esteemed of as an excellent gift for I have given them the glory 4. What beleevers have in and from Christ doth advance them to a glorious estate and is their begun glory and salvation so that none but they have any true glory nor is any thing enjoyed by men truly glorious but the grace and other priviledges they enjoy in and from him for it is the glory which I have given them 5. It is not enough we know what we have in Christ and from him unlesse we also take up the end for which it is allowed and emprove it accordingly Therefore doth he subjoyne I have given them that glory that they may be one 6. All Christs communication of himself to beleevers doth tend to advance their union Their union among themselves in some sort of resemblance with that union betwixt the Father and him and their union with God through him for that end is in it self a part of that glory which he giveth them And all their participation of the fruits of that incommunicable glory which is in Christ and all that is communicate by Christ to them should sit them the more for union and make them grow in humility and mutual condescendence for that effect and not puffe them up for the glory which thou gavest me I have given them that they may be one even as we are one 7. Christ would have the excellency of union studied in the gloriousnesse thereof in his large communications for the advancement thereof and in the resemblance it hath with the union betwixt the Father and him Therefore doth he so point it out here to the conviction of all I have given them the glory even to be one and that they may be one even as we are one 8. Such as would promove the welfare of Gods people ought not only to wish or pray for it but must also be active in their station for promoving thereof for so much doth Christs practice teach who as he prayed for this union so he gave them the glory that they may be one 9. It may upon the one hand shame beleevers from division and dissention that hereby they do what they can to deprive themselves of that glory gifted by Christ to be one as the Father and he are and to make void the fruit of all his glorious communications And on the other hand it may assure them who long for union that Christ whose desire and allowance it is and who hath laid out so much for it and is daily interceding with the Father for that effect will in due time bring it about among his people Therefore both to shame his people from their contentions and neglect of union and to presse his suit before the Father how averse soever they be he useth this Argument The glory which thou gavest me I have given them that they may be one c. Verse 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me In this verse Christ yet insists to clear presse his suit for obtaining union of beleevers among themselves And for this end 1. He propounds the way of their union among themselves instancing one particular branch of that glory given them v. 22. for that end even union with himself and with the Father through him Which as it is a great dignity in it self so it tends to the perfecting of their union among themselves 2. He again amplifieth and presseth the suit from the final causes thereof where unto that end formerly mentioned v. 21. of the conviction of the world of his authority and Commission another also is added that hereby the world shall be convinced of the Fathers love to his followers according as he loved him Whence learn 1. Christ takes up an inhabitation in his people by his Spirit so that they become one with him for it is their allowance I in them 2. The Father dwells in Christ not only as he is one God with him but also as he is man in whom the fulnesse of the Godhead dwells bodily so highly is our nature dignified in his person for thou art in me saith he 3. Albeit there can be no union betwixt God and fallen man immediately yet through Christ this union is made up and Christ being in us and we united to him the Father also in him is in us and we in him for thus is our union here with God made up I in them and thou in me 4. It is by our union with Christ and with God through him that our union among our selves is perfected for by this mean they are made perfect in one 5. Whatever excellency the Lord conferre upon every particular beleever yet their perfection consists in their union among themselves and with Christ their Head and Store-house and with the Father in his fulnesse through him for no one member hath the perfection of the whole body but of a part only nor hath it that perfection separate from the body but in it and being united with it to supply its own proper function and the whole body thus united hath its perfection in and from Christ and the Father for so doth Christs conjoyning of all these teach us I in them and thou in me that they may he made perfect in one 6. It is never enough studied how necessary union is to convince the world of the excellency of Christ and his doctrine therefore it is again repeated as a forcible argument pressing this union that the world may know that thou hast sent me And as the Apostles union and consent in doctrine â—id contribute to this end so also doth the union of the people of God in every age in its own measure 7. It tends to the great encouragement of beleevers that Christ their Surety is beloved and accepted of the Father for thou hast loved me saith he 8. Every beleever also is really beloved of the Father so that whatever he do unto them there is still love in it and they keep a room in his affection for thou hast loved them saith he 9. The Fathers love to beleevers doth resemble his love to his Son Christ for though his love to his eternal and only Son be matchlesse and necessary not voluntary us his love to us is nor are we loved for our own sakes as he is nor is he capable of some effects of love we receive yet this love doth most resemble it of any and albeit considering him as Mediatour there is a great difference betwixt us who are beloved and him for whose sake we â—e beloved yet the resemblance doth also here hold And the Father loveth Christ and all his as one mystical body and loveth them eternally immutably and freely as he loved the Mediatour yea that same love that is leâ—â— out on Christ
is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods