1. He asserts in this verse that they could not partake of that mercy but upon his removal 2. In the following purpose he propounds the benefits to be expected by the Spirits coming beyond what they enjoyed by his bodily presence that so they might be induced to submit to his departure as making way for the Comforters coming In this verse Christ asserts that however they relished the newes of his departure yet it was expedient and for their behoof that he should remove Which he cleareth by shewing the necessary connexion betwixt his departure and the Spirits coming who is so excellent a gift This he instructs both negatively that if he did not go away the Spirit would not come and positively that upon his removal he would send him unto them which is not to be understood as if they or others could not or had not received the Spirit before his Ascension But that the Spirit was not to be poured out so largely upon the members till after his exaltation and glorification who is their Head as chap. 7 39. Doct. 1. Christs dealing may be very expedient and useful when yet it is very unsatisfactory to sense for what filled their heart with sorrow is neverthelesse expedient for you saith he So that he is to be Judge of what is good for us and not we our selves 2. We are ordinarily so addicted to our corrupt sense that the usefulnesse of an afflicted and humbling condition is hardly beleeved even out of Christs own mouth Therefore must he so strongly assert it I tell you the truth it is expedient 3. As all Christs Word is of infallible verity so we are to look on it as such that it may comfort us under afflictions and uphold us against the testimony and apprehension of our sense Therefore doth he lead them to lean on this as their support under all tentations to the contrary I tell you the truth it is expedient for you that I go away 4. As Christ doth nothing for or to his people but what is useful and profitable for them so he is so tender as not to withhold what is useful because it satisfieth not their sense but is grievous to their flesh as knowing well that what is profitable will be pleasant in end however they look on it for present for it was of his mercy that since it was expedient he went away therefore he did go let them resent it for present never so sadly 5. Christs people and their welfare are so dear to him that in all that he did and that befel him and in all the changes of his condition he was still doing and minding that which was for their profit for as it was because it was expedient for them that he came to earth and stayed in it so he went away again not because he was weary of them and their company nor yet only because he was to be glorified himself but because it is expedient for you that I go away and be exalted into glory 6. The Spirit of God as he is largely communicate under the Gospel is so sweet an Advocate and Comforter that his presence may compense the saddest of losses were it even of the bodily presence of Christ for here it is insinuate that he is such a gift as it is a great favour to want Christs bodily presence to make way for his coming And that because he is that Comforter by way of excellencie above that comfort they had by his bodily presence and who can comfort beleevers in all places at once whereas his bodily presence was confined to one place Therefore saith he If I go not away the Comforter will not come but if I go I will send him 7. As Christs bodily presence is not the most powerful and refreshing way of comfort however it was needful in its time and refreshful in its measure so beleevers are not capable of the full consolations of the Spirit but by the removal of his bodily presence out of the world for not only did he by his death and going out of the world merit it and he must be glorified and enter into his Kingdome before his members participate so largely of his fulnesse but they were so dull while he was with them that they could not be capable of these comforts till they were weaned from a bodily presence and exercised with trouble Therefore saith he If I go not away the Comforter will not come So that they who doat still on a corporal presence of Christ do thereby stop the way of the comforts of a spiritual presence 8. Christ by sending of the Spirit after his Ascension doth not only prove himself true God the second Person of the blessed Trinity from whom as from the Father the Holy Ghost proceedeth and is sent But also That as Mediatour justice is satisfied by his death That he as the Head of beleevers is glorified chap. 7.39 and entred in possession of his dignity Acts 2.33 and That being thus exalted he is still mindful of his brethren So much is imported in this If I depart I will send him unto you 9. Christ being now exalted there is free access to partake of the Spirit by all these who do employ him for that effect for being departed he will send him to them who ask him Verse 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement The benefits to be reaped by the Spirits coming which would richly compense his departure are three The first relates to the world whom the Spirit will convince of three great points sin righteousnesse and judgement which being here named only are distinctly insisted upon in the three following verses and the grounds upon which they shall be convinced of every one of them and the evidences thereof produced For clearing of this purpose a little Consider First as for the Act here ascribed to the Spirit of reproving or rather convincing I take it to import not only his offering and affording sufficient meanes which might convince men but also the successe of these means and his effectual and actual convincing of them thereby And that not only by illuminating them with knowledge which may be without conviction nor yet by bearing in challenges and reproofes only for there may be challenges and reproofes without through conviction But further by arguing them out of their principles and grounds to a contrary opinion as the word imports and bearing in of truth so as they are put to silence and cannot in reason gainsay it Secondly as for the object of this work of the Spirit by the world who shall be convinced I understand men in the world and particularly men in the state of nature and yet unconverted whether they be elect or reprobate and that not a few but many of them All which are frequentlie expressed in Scripture by the name of the world Thirdly as for the nature scope and tendencie of this work of conviction
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
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
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
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
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
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
Matth. 3.11 the holy Ghost and fire signifie one thing or the Spirit working like fire in purging drosse so the water and Spirit signifieth the Spirit working like water Hence it is that verse 6. he repeats onely the Spirit as including all that is here signified by the water and Spirit And this expressing of the Spirits working under the name of water is no unusual expression in the Old Testament Isa 44.3 Ezek. 36.25 Doctrine 1. No apprehension of impossibility in the matter of regeneration doth warrant men to shift the thoughts of the necessity of it or to think that any lesse then regeneration will availe them to salvation for Christ notwithstanding Nicodemus his doubt presseth it as necessary and gravely interposeth his authority whom Nicodemus acknowledged for a Teacher come from God to perswade him of it Verily verily I say unto thee except a man be borne of water he cannot into the kingdome of God 2. As Christ is meek and tender unto such as bring their doubts and ignorance unto him and therefore informeth Nicodemus so mens questioning of truth and their propounding of doubts against it is an occasion that Christ makes use of for clearing of truth yet more for he taketh occasion of Nicodemus his doubt to clear the doctrine of regeneration 3. Regeneration is wrought neither by the power of nature nor by outward Ordinances onely and alone but by the efficacy of the holy Spirit who doth prevent the sinner and blesse outward means to him before he can be changed for a man is borne of the Spirit 4. The Spirit in working this change of regeneration worketh like water for as water cleanseth what is filthy and makes it bright so the Spirit doth apply the blood of Christ for cleansing polluted nature and renewing of it in true holinesse as water cooleth and refresheth the thirsty and faint-hearted so the benefits purchased by Christ being applyed by the Spirit do refresh the fainting souls of sinners in the perplexities and pangs of the new birth or afterward Psal 42.1 And as water fructifieth the barren ground so the Spirit maketh the regenerate man fruitful in every good word and work Therefore is this birth described to be a mans being born of water and of the Spirit Ver. 6. That which is borne of the flesh is flesh and that which borne of the Spirit is Spirit Christ subjoyneth a reason of the necessity of regeneration for attaining salvation and the certainty of the regenerate mans salvation because men by nature are corrupt and opposite unto that Kingdome and a renewed nature is made sutable to it Whence learn 1. The corruption of mens nature being well seene would soone discover the necessity of a change by regeneration and none will sleight this but they who are ignorant of the former Therefore doth Christ upon this ground presse the necessity of a new birth 2. Men by nature or by their natural birth are altogether corrupt and fleshly creatures in all the powers and faculties of soule and body for he that is borne of the flesh is flesh or one lump of corruption flesh being taken here for corrupt nature and so including not outward and fleshly sinnes onely but even the corruption of the minde also as Gal. 5.19 20 21. 3. The corruption of mens nature is transmitted by generation and propagation from their parents and so is the seed of actual transgressions before they break forth and however children of Church-members be borne federally holy and in visible Covenant 1 Cor. 7.14 yet every one who cometh of Adam in the ordinary way of generation is infected with it for that which is borne of the flesh or of corrupt man is flesh 4. Whatever dignity men may be borne to yet all that we can claime by our natural birth is that by it we are secluded from heaven for our condition by nature is held forth as a reason why we must be regenerate before we enter into the Kingdome of God 5. The corruption by our natural birth and our unfitnesse for heaven thereby is to the Lords own cured and made up by the Spirit of regeneration for therefore is it subjoyned that which is borne of the Spirit is Spirit 6. A true evidence of regeneration and of mens being fitted for heaven by it is when men become spiritual in disposition senses and discerning motions and inclinations and in actions leaving a stamp of their dispositions even upon their common actions and when they labour not onely to have habits of grace but to have the spirit of these graces or the daily influences of the Spirit to make them lively fresh and active for that which is borne of the Spirit is Spirit not by a change of substance but as is before explained Ver. 7. Marvel not that I said unto thee Ye must be born again 8. The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit Christ seeing Nicodemus at a stand and marvelling at that which he was saying of this new birth as at a thing impossible he forbids him to marvel and by a similitude taken from the winde he cleareth the matter yet more and sheweth that it is nothing the lesse true that he could not comprehend the way of it for as the winde bloweth freely and at the command of no creature and as the sound and effects thereof prove that it is and yet mens reason cannot reach to know from whence it ariseth and whether it goeth or from how far it cometh and how far it goeth seeing at the same time there are contrary winds in several places of the earth so in this spiritual birth and change wherein the Spirit worketh freely and efficaciously it may be sensibly found by effects although the manner and way how it is wrought be incomprehensible Doctrine 1. Albeit Gods works and particularly in regeneration be glorious and excellent at which faith may far more wonder then at a mans conception in the womb Psal 139.14 Yet Christ condemneth that wondring as sinfull which sloweth from unbelief and from mens counting that impossible which they cannot comprehend Therefore Christ forbids such wondring marvel not that I said unto thee c. when yet he holds out the thing as incomprehensible So excellent is the nature of faith that it maketh that to be a commendable duty which were sinful if coming from unbelief 2. Albeit all men even the greatest Doctors lie under a necessity of being regenerate if they would be saved Yet Christ is excluded from that number being sanctified in his conception by the holy Ghost and borne without sin Therefore he secludeth himself here and includeth Nicodemus and all others when he saith ye must be borne again 3. By the fall of Adam mans understanding falleth short even in comprehending natural things and there are depths in nature and even in things most obvious to
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
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
entertained by faith the sweet influences thereof will slow forth for the refreshing of themselves and others in their stations and that with much refreshment and life for the rivers of living waters shall flow and that out of his belly which is the seat of delight Job 20.15 As a spring sends forth streames to water the ground about it and as the heart of man sendeth forth life and refreshment to every faculty and member and as a General in an army sends out reserves to reinforce his parties So graces of the the Spirit in beleevers will flow forth into their behaviour and carriage to make their heart be strong to make their tongue to drop what is savoury to make their feet like hindes feet c. and to refresh and gain ground upon others Verse 39. But this spake he of the Spirit which they that beleeve on him should receive For the holy Ghost was not yet given because that Jesus was not yet glorified Here we have Johns commentary upon this last promise who belike not understanding this himselfe as they were ignorant of many things till Christ was risen from the dead doth now take pains to clear others who might be in the like condition He declareth that by this living water is meant the Spirit and graces thereof which beleevers were afterward to receive the giving whereof was suspended till the glorification of Christ the head of beleevers This began in that solemne day Act. 1. and doth continue still throughout all ages of the Church Doctrine 1. As the doctrine of Christ in Scripture doth oft times need to be interpreted because of our shallow capacity So the best Commentary upon Scripture is it selfe and the comparing of one Scripture with another for John by this exposition doth not only expresse his simpathy with these who might possibly be in the same condition that sometime he was but doth point out the safe way of expounding Scripture and sheweth that it doth explain it selfe 2. Whatsoever vertue is in water for cleansing of filth for cooling and refreshing the thirsty and fructifying of barren ground And whatever is promised in Scriptures under the Metaphor of waters is all to be found in a spiritual way in receiving of the Spirit and graces thereof by faith for so is here explained But this he spake of the Spirit c. compare Chap. 4. 10 13 14. Zech. 14.8 3. While he saith beleevers should receive the Spirit and the Spirit was not yet given or was not yet not in respect of his personal subsistence but in respect of the measure of his gifts and graces to be poured out upon beleevers it doth relate partly to the times of the law and teacheth That albeit beleevers under the law did partake of the Spirit in some measure yet all that is nothing in comparison of that measure which is poured out under the Gospel In that respect the holy Ghost was not yet given which may shame them who make not use of their ample allowance but do under the Gospel come far short of many who lived under the Pedagogie of the law Partly it relates to the present condition of the disciples and his followers who were not yet endued with power from on high and therefore were but weak and ignorant in many things And it teacheth That were men even in Christs company yet they will not profit much without the Spirit 4. It pleased our blessed and glorious Lord to abase himselfe by undergoing a state of humiliation till he perfected the work of mans redemption for so is here imported and in this respect the Lord of glory was not yet glorified but continued under the vail of his state of humiliation 5. The pouring out of the Spirit in ample measure as in the wisdome of God reserved till the glorification of Christ as Mediatour that so the proportion might be kept betwixt the head and the members for the holy Ghost was not yet given to beleevers because that Christ was not yet glorified And as our blessed Lord did once abase himselfe so far as beleevers must be kept back from their allowance till he who was a worme and not a man be glorified So we may expect that he will not rest till we come up to share with him now that he is exalted And we should be content to stoop and share with him in the sad sufferings of his cause and interests expecting that when he exalts himselfe in it he will respect the desolate Psal 102.16 17. And we having now to do with an exalted Lord should expect much from him Psal 68.18 Act. 2.23 and 5.31 6. While as under this promise is comprehended all that pouring out of the Spirit which followed upon the glorification of Christ and these gifts in the primitive times among the rest as a peculiar instance The meaning is not to put the saving graces of the Spirit conferred upon beleevers in the same rank with these extraordinary gifts that were conferred upon some temporary beleevers then Nor yet is it the meaning that beleevers now should expect the same fruits of the Spirit for kinde that were conferred on some beleevers then But it tends to shew That the saving graces of the Spirit are as excellent and more then many gifts that had a greater lustre and the promise is richly fulfilled when men get these albeit they want the other That albeit all beleevers do not work the like visible wonders with the Apostles yet by the receiving of the Spirit as great wonders are wrought upon themselves in a spiritual way for thereby the dead are quickened the deafe made to heare the blinde to see the lame to leap the withered made fresh and they get new tongues to speak the language of Canaan which they understood not before And That their way of carriage and deportment who received the holy Ghost in these primitive times should be a pattern to all these who would prove that they do now partake of the Spirit Ver. 40. Many of the people therefore when they heard this saying said Of a truth this is the Prophet 41. Others said This is the Christ But some said Shall Christ come out of Galilee 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the towne of Bethlehem where David was 43. So there was a division among the people because of him 44 And some of them would have taken him but no man laid hands on him In these verses we have the effects of this Sermon among the hearers some are so affected with it that they acknowledge him to be that great Prophet promised to Israel Deut. 18.18 whom they understood to be another then the Messiah Others do confesse him to be the Christ but others oppose against that that he as they supposed came out of Galilee whereas according to the Scriptures the Messiah was to come out of Bethlehem And upon this diversitie of opinions there ariseth a schisme and
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
until it be acquired and prepared for him for so is here imported that a place must be prepared even for disciples 10. Albeit in Gods decree heaven was prepared for the Elect from the foundation of the world Matth. 25.34 Yet it is through Christ only that they come to get actual right to it for I prepare a place for you saith he 11. As Christ by his death did purchase a right and title to heaven for Saints So by his ascension into heaven he prosecutes and applies that right For in his ascension he is declared acquit and righteous in our name He led captive all these who might hinder us from it Eph. 4.8 As harbingers go before to prepare roomes for these who are to follow after So he ascended as a common person to take possession in our name Heb. 6.20 Eph. 2.6 As the High Priest entered into the most holy place with the names of the children of Israel on his breast and with the blood of the sacrifices Heb. 9.7 So he hath entered heaven with our names on his heart to present the merit of his blood continually to poure out his spirit to fit us for glory and by his Intercession to promove our going thither See Heb. 9.11 12. Therefore saith he I go not only to die but to my Fathers house to prepare a place for you So that his ascension proves the way is patent is a pledge of our ascension and assures us that the inheritance will be keeped till we be ripe for it Which yet is not to be understood as if heaven had not been prepared for any before his ascension but that without his miret either as ascended or to ascend none hath accesse to heaven So that he ascended first in priority of nature as the cause of the ascension of all his followers though not first in priority of time 12. Whatever be Christs condition it is still for the beleevers good and wherever he be he is about their affairs for as he descended from heaven when our affairs required it so also he ascended again on our affairs 13. It is an undoubted pledge that Christ exalted in glory will not forget his followers on earth that their affairs was a great part of his errand thither for if he go to prepare a place we may be sure he will not forget his errand Verse 3. And if I go and prepare a place for you I will come again and receive you unto my selfe that where I am there ye may be also The third argument of consolation is that having done his work in heaven in their name he will return and fetch them to glory and the full fruition of the promises Which is not only to be understood of his fetching particular beleevers at death but chiefly of his coming at the great day when he shall make one errand of all and take up all his followers to perfect them both in soul and body This consolation is confirmed 1. From his errand in departing If he go away on their affairs he will stay no longer then their affairs require but when he hath done his work he will returne 2. Which is also a description of that blessed estate to the possession whereof he will take them from his love to their society and therefore he will have them to be with himselfe and where he is Whence learn 1. The saith of the second coming of Christ ought to uphold the hearts of beleevers during his absence for this another consolation I will come againe and receive you See Act. 1 11. Titus 2.12 13. 2. It is the great consolation of beleevers that their living by faith shall at last end in fruition And albeit this be only beleeved for the present yet it may make all other exercises of faith comfortable that this is one among the rest even that their faith having carried them through many a tempest and dark cloud will at last resolve in sight and enjoyment Therefore is this consolation of his receiving them subjoyned to the former of faith and hope ver 1 2. as that which will perfect them all being the day of full redemption Luk. 21.28 See 1 Cor. 15.19 54 55. 3. It is ample matter of encouragement to beleevers that not only shall they be eternally glorified but that Christ doth condescend to do all the duties for perfecting their happiness that can be expected by reason of his relations for as bridegroomes use to fetch their brides so he will not decline to do that duty to his bride how naughty soever she be I will come again and receive you He not only knows she could never come to him otherwise but his great love to her and his purpose to make her glorious doth endeare her to him so that he will stoop to such duties 4. It doth commend the love of Christ to beleevers and augment their comfort that he is so eminently active in promoving their eternal happinesse in all the steps thereof and taketh the whole burden of it upon himselfe leaving them little or nothing to do for as it is he who descended for their behoofe and came to seek them when they had no minde of him so it is he who goeth up again for them who prepareth a place for them there ver 2. and who after all that commeth again and receiveth them It is true He hath enioyned beleevers their duty which they must not sleight through presumptuous leaning on him Yet not only doth not that merit any thing but he layeth on a yoke of duty on us that we may employ him to work all our works in us and for us and so he will work in us both to will and to do 5. A right study of Christs errand to heaven may assure us that he is engaged to come again and perfect us and that he will return when he hath done our employment there for so doth he confirme this consolation If I go and prepare a place for you or when I go and shall have prepared a place for you as the one particle is often put for the other I will come again and receive you This doth most clearly follow because his love having taken on that employment will not put it off again nor will he be unanswerable to his trust nor lose all the pains he hath taken to purchase and prepare a place by not coming again to perfect his own 6. Albeit Christ removed his bodily presence from his followers yet his love to them and their fellowship did not cease nor will he rest satisfied till he and they meet to enjoy his company for he who delighted among the Sons of men before the world was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation and who took pleasure to spend his time busily among them while he was with them in the dayes of his flesh Joh 9.4 5. Even he is so tender in his love that he hath minde of returning before he
true God as well as man and partly because he promiseth to be not only a Mediatour to procure but a God to act and work these things and that hereby God shall be glorified in him as working in and with him by reason of the unity of essence Doctrine 1. As they who are sensible of Christs bodily absence in heaven will send many Messengers of prayer thither where he is gone So prayer is a special mean whereby we may know much of Christs deity and of his love in his absence for here he recommends asking as that which they will be put unto and that whereby they may know what he is So that it is no wonder that these who neglect prayer do fall in many mistakes of Christ 2. True faith and prayer are inseparable companions as being begotten together so that faith begins its life in crying to God and as growing up together mutually streightening and setting one another on work till at last they end together faith resolving in sight and prayer in uninterrupted praise Therefore are they conjoyned here to beleeve on him and to ask in his name 3. True prayer is conjoyned with and floweth from a sense of indigency setting the supplicant on work to his duty with earnestnesse and humility as a needy beggar for so much doth the word rendred to ask import in the Original And where this is not in some measure men do but what they can to work God in prayer 4. Prayer must be offered up to God in the name of the Mediatour Christ It is through him we must go to God and our encouragement in pleading and our hope of acceptance must be grounded on his merit and intercession and on the Fathers love to him and to sinners in him for this is the description of true prayer what ye ask in my Name 5. The Lord alloweth and requireth frequency and multiplicity of employments to be put upon him by prayer And let us put him to it never so often and for never so many things he will never weary of it but rather will suspend us in what we ask because we ask not enough for so much is imported in this general whatsoever ye shall ask even all that we would have Christ doing for us as is after cleared 6. It is the will of Christ that supplicants who come to the Father through him be not discouraged with the difficulty or seeming impossibility of what they need and ask according to his will But that they expect to obtain that by prayer which they cannot effectuate any other way for so much also is imported in this whatsoever how difficult soever it be ye shall ask 7. As the answer of what we ask in Christs name is most certain So it is Christ who is the doer thereof and who delighteth to manifest his Godhead much in dispatching the affaires of his people for saith he whatsoever ye shall ask in my Name that will I do 8. Christs end in answering the desires of his people is the setting forth of his own and his Fathers glory which as it may encourage us to expect he will do that which will thus glorifie his Father and him So it should teach us to glorifie him in observing his power and goodwill in answering and to emprove what we receive to his glory for saith he That will I do that the Father may be glorified in the Son 9. As Christ is glorified in his doing for his people so is the Father glorified in him as being true in his testimony concerning him and as being in him working these things for the Father is glorified in the Son 10. Albeit beleevers have many jealousies concerning the answer of their prayers yet they are all without ground and it is most certain their desires will be granted Therefore doth he again repeat the promise ver 14. intimating that they need such confirmations and that this is a word he will not recal 11. It is not enough to be sure of the answer of our prayers or that we do receive them unlesse we see much of Christs heart and activity therein for this cause it is again repeated I will do it Ver. 15. If ye love me keep my Commandements Followeth the first Argument of consolation against their heart-trouble contained in a promise of sending the comforter even the holy Spirit unto them And because of the riches thereof and because the other consolations are emproven by receiving of the Spirit therefore this purpose is largely insisted on to ver 27 in this order 1 He presseth upon them their duty toward him in his absence especially that they may attain this promised comforter ver 15. 2. He subjoyns the promise of the comforter ver 16 17. 3. He insists upon several benefits which they shall reap by enjoying of this comforter verse 18. 26. In this verse he enjoyns them their duty in his absence that they should love him and evidence the same by observation of his commandments And by this direction partly he corrects their fond way of expressing love to him by doating on his bodily presence and sorrowing immoderatly for his absence Partly he prescribes a remedy and antidote against their heart-trouble by diversion or revulsion in turning the stream of their affection which bâ—ed this heart-trouble into the channel of diligence about duty and partly he sets them on the right way of attaining the promised comforter as the connexion with the following verse imports keep my commandments And I will pray c. Whence learn 1. It is the character of every true disciple of Christ that they do love their Lord and Master for so is supposed here as their duty and practice ye love me See 1 Cor. 16.21 2. The love of disciples to Christ must not and will not be obstructed by his seeming hard dispensations nor quenched by his absence for though he be now to remove yet he supposeth they have and will have love to him ye love me 3. Love to Christ must not be said only nor will it lye lurking in the heart but must and will break forth in proofes and evidences of it selfe Therefore Christ requires a proofe of their love if ye love me keep my commandments 4. True love to Christ may sometime be so overpowred with unbelief hast and our impetuous passions as the proofes thereof how vehement soever yet are not so right as becomes Therefore is there need of direction how to evidence their love in opposition to the proofes they gave thereof 5. Obedience to the commandments is of the true touch-stone and evidence of love to Christ And in Christs absence they do not evidence such pure love to him who are ready to lye down and die through discouragement as they who are most at their work and are most busie about his errands for by this doth he try them and this doth he recommend as an evidence of love in his absence If ye love me keep my commandments 6. True
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
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
dealing with his people may crosse their humours and cut off many superfluities which are dear to them yet he minds their real good and fruitfulnesse thereby for he purgeth it that it may bring forth more fruit 10. Men are then assured that the operations of the Lords Word and Spirit upon them and the afflictions and crosses they meet with are blessed to purge them from their drosse when they abound in solid and real fruits for when he purgeth it it bringeth forth more fruit Verse 3. Now ye are clean through the Word which I have spoken unto you Followeth the second thing in this part of the chapter wherein application is made of this general doctrine to the disciples case in a declaration and an exhortation In this verse is contained a declaration what sort of branches they were Namely not fruitlesse but clean ones that is who by being purged and cleansed from their superfluities as is promised v. 2. are assured that they are fruitful branches really and internally engraffed in Christ and so were they regenerate justified and sanctified in part This their purity is amplified from the instrumental cause or meane thereof which is the Word he had spoken to them Whereby we are to understand partly that the Word preached by him and beleeved by them and the mean which wrought on them to come to him to be cleansed and partly and more particularly because by the general sentences already pronounced by him concerning beleevers in him such as that John 3.36 and more especially by that sentence passed in their favours applying that general to them ch 13.10 they might be confirmed and assured that they were already clean and justified Hence learn 1. It is the duty of all Professours to make sure what interest they have in Christ and for that end to finde some difference betwixt them and formal and external professours Therefore Christ speaking of divers sorts of branches findes it needful to assure them that they were not of the worst but best sort Now ye are clean to learn them and all others to make that sure 2. Albeit it be the duty of Professours who are doubtful of their state to studie after fruitfulnesse in Gods way whereby at last they will come to have their interest cleared yet it is a notable encouragement to fruitfulnesse if first they be assured of an interest and they are to make much use of faith for that end Therefore doth Christ premit this Ye are clean that hereby he may make way for the following exhortation to fruitfulnesse 3. Such as are indeed ingraffed in Christ are also indeed clean not only by imputation of his righteousnesse hiding all their impurity but by sanctification also whereby they are clean in part in respect of what they were and others still in nature are and a purification of them is begun which will constantly be carried on till it be perfected in the day of Christ Therefore is a branch in him v. 2. declared here to be a clean branch Ye are clean And thus doth he graciously account of them notwithstanding their many spots whereas he would look otherwise upon a painted Pharisee 4 As it is the work of the Spirit and of faith to apply Christs merit and efficacie for cleansing of sinners so his Word is also instrumental therein as being the glasse wherein to see our corruption that which sets us on work to seek purging which discovers our remedy and which being hid in the heart by faith will keep us from sin for Ye are clean through the Word that I have spoken unto you So that where the Word is not operative on men it is no evidence they are purged or that what they seem to be is real 5. Such as by faith have fled to Christ for righteousnesse and are set on work by the Word to study sanctification are by vertue of Christs sentence pronounced in the Gospel that beleevers shall not be condemned but have eternal life actually justified and absolved from sin in Gods sight albeit as yet they have not attained to reflâ—ct upon themselves and to know that they have beleeved nor yet to partake sensibly of the seal of the Holy Spirit of promise which useth to follow after beleeving for so much also is imported in this Ye are clean through the Word which I have spoken to you or the general sentences past in favour of beleevers in his doctrine to them are theirs and do absolve them albeit both before and now they need to have it told to them by him Verse 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 5. I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Christ by this declaration having assured them of their good estate doth now subjoyne his exhortation wherein he doth presse them to communion with him from several arguments and considerations to v. 8. And because fruitfulnesse is the necessary effect thereof which he aims at in the exhortation therefore he presseth and commendeth it also v. 8 9 10. In these verses is contained 1. The exhortation to perseverance in close communion with himself as the root and cause of that fruitfulnesse which he requireth of his members 2. This is not only pressed by an argument couched in the very bosome of the exhortation that their abiding in him is the way to have him abiding in them and so the communion should be mutual But further there is the first expresse reason and argument pressing the exhortation subjoyned And it is taken from the inseparable connexion that is betwixt communion with him and fruitfulnesse so that the latter cannot be without the former This he declareth 1. Negatively That without him and communion with him they can no more be fruitful then a branch that abideth not in the vine 2. Positively That abiding in him they shall abound in fruit which again is confirmed and amplified by their impotencie to do any thing without him Whence learn 1. When beleevers are assured of their good condition it is their duty to cherish it and persevere in it Therefore doth he subjoyne this exhortation to the former declaration 2. It is the duty and will be the practice of lively beleevers who are in Christ to entertain the sense of their own impotencie and emptinesse and to love to be kept in a dependance on Christ that so they may study an intimate and constant conjunction with him and dependance on him for so much is imported in this exhortation Abide which imports constancy and that in me which imports intimacy 3. Such is our dulnesse and lazinesse and our aversenesse from self-denial and the way of dependance that even when we have tasted the good of communion with Christ we have need to be exhorted and encouraged to continue
thing of Christ we are bound to witnesse the same in our places and stations for so much may this general teach us ye shall bear witnesse because ye have been with me c. CHAP. XVI IN this Chapter wherewith this farewel Sermon is closed Christ goeth on to let out more of his heart unto his disciples and doth resume many of the most necessary points formerly spoken of and sweetly enlargeth the same The Chapter may be taken up in four principal parts In the first whereof Christ further prosecutes that purpose begun in the former Chapter concerning their sufferings Wherein he intimateth his scope in foretelling thereof v. 1. expresseth more particularly what sufferings they were to meet with v. 2. propoundeth grounds of encouragement under such a lot v. 3 4 and giveth a reason why he did no sooner give them this distinct warning v. 4. In the second part of the Chapter he again intimateth his departure reprehending their abuse of this warning v. 5 6. And encourageth them against the bitterness of this lot 1. By the promise of the holy Spirit who would not come but on his departure v. 7. and who being come would convince the world v. 8 9 10 11. instruct them v. 12 13. and glorifie him by what he should communicate of and from him who is one and equal with the Father v 14 15. 2. By a promise that however he was shortly to be removed yet they should shortly after that see him again which is propounded v. 16. and by occasion of the disciples doubtfulness v. 17 18. is more fully explained v. 19 20 21 22. 3. By a promise of their increase in knowledge and 4. of successe in their prayers put up in his name both which are propounded v. 23. and further amplified and enlarged v. 24 25 26 27 28. In the third part of the Chapter The disciples making a fair profession of their proficiency by his former doctrine v. 29 30. their presumption herein is checked and they forewarned of their scattering and deserting of him v. 31 32. The last part of the Chapter containeth the conclusion of the whole Sermon pointing out his scope in all of it v. 33. Ver 1. THese things have I spoken unto you that ye should not be offended In the first part of the Chapter Christ prosecutes his former doctrine concerning his disciples sufferings in four particulars In the first whereof in this verse he points out what he aimed at in intimating and foretelling this their hard lot Namely that by this warning they might be so armed and so fortified by the encouragements subjoyned as not to stumble at it when it came to passe Whence learn 1. Christ speaks nothing to his people at randome but what he hath well digested as needful for them and which they should accordingly ponder and esteeme of Therefore doth he shortly resume what he had spoken as being of much importance and seriously to be thought upon by them These things have I spoken unto you 2. It is not enough to consider what Christ saith unlesse also we take notice of his scope in speaking of it which oft-times we are ready to mistake unless he reveal it Therefore whereas they might be ready to sink in sorrow upon this intimation he must tell them he hath another scope in it These things have I spoken unto you that ye should not be offended 3. It is no strange thing to see many things concerning Christs person doctrine way of dealing c. occurre as stumbling blocks in the way of professours to make them fall and turn out of the way And particularly afflâ—ctions and persecutions accompanying Christ and the Gospel are grievous stumbling blocks and do prove a neck break to many for it is here supposed that by reason of this lot they will be ready to be offended or stumbled and scandalized to divert them from good tempt them to make apostasie 4. Afflictions and persecutions are so searching and trying that even the best have need to be guarded against the scandal thereof for even disciples have need to be spoken unto that they be not offended 5. How strongly so ever tentations and prejudices may seem to plead for stumbling at Christ in a day of trial Yet it is most necessary that professours do not stumble seeing there is no safe retreat without a neck-break Therefore doth he propound it as a necessary duty that however matters go they be not offended 6. Whatever stumbling blocks be laid in the way of professours and how many soever do stumble and fall upon them Yet there are sufficient means to prevent their stumbling and to convince them that there is no just cause why they should offend for here he intimateth that he had taken sufficient course that they should not be offended 7. The Word of Christ and particularly his intimation of the crosse and encouragements against the same is a sufficient guard against offences and scandals at the crosse For 1. His intimation warneth men of their danger so that they have themselves to blame if they be not armed with resolution but still promise great things to themselves And it doth assure beleevers that he hath an eternal purpose and effectual providence about these things which he can foretell before they come to passe 2. He guardeth this intimation with so many encouragements and antidotes in the Word as it cannot prove deadly to them that emprove the same 3. The Word rightly emproven doth purge out idols and lusts which tempt men to stumble doth direct their way in dark cases that they may not stumble and doth afford such confirmations of faith as may support their hearts under trouble and such intimations of the severity of God as may deterre them from apostasie Therefore saith he These things both of intimation and encouragement mentioned in the former Chapter have I spoken unto you that ye should not be offended Not only was this the scope of his doctrine and intimation but these were a sufficient mean to prevent their stumbling however they not emproving the same were offended for a time Matth. 26.31 Ver. 2. They shall put you out of their Synagogues yea the time cometh that whosoever killeth you will think that he doth God service In the second place he more particularly expresseth what sufferings they were to meet with not naming every particular kinde of suffering but instancing in two of the saddest kindes thereof which may comprehend all the rest as inferiour thereunto One of spiritual censures of the Church of which excommunication is the saddest The other of bodily sufferings whereof a violent death is the sharpest Both these he warnes them of foretelling that they may look for excommunication from the Jewes as a Church of which see Chap. 9.34 and 12.42 and for violent deaths from them or others in a tumultuous way or from civil authority abusing their powers Yea and that they may look in their saddest sufferings to be laden with
informing themselves concerning his departure and whither he went which might have been of special use to them From v. 5. Learn 1. The sensible and sweet enjoyments of Saints are not permanent but subject to changes while they are within time for I was with you v. 4 But now I go my way 2. Whatever violence was used toward Christ in his removal out of the world yet his departure was voluntary in his own due time after he had done his work and not till then for saith he I go my way and that now having done my work and not till now 3. Christ and his followers never want sufficient considerations to beautifie and sweeten their saddest lots and to swallow up the bitternesse thereof Therefore doth he point out his sufferings in lovely colours I go my way to him that sent me which takes in the whole passages of his removal in his death burial resurrection ascension and glorification And this was a most comfortable sight of it both to himself who after his toile was to triumph with his father and to them who were hereby taught that he had finished his work and was to be exalted for their good and behoof 4. As men ought not to undertake employments unlesse they be sent of God to do them so they who are entrusted by him must again appear before him to give an account of their trust and to be rewarded by him if they have been faithful for herein Christ is our pattern who being sent of the Father doth now go his way to him that sent him to give an account of his commission and to be glorified with him 5. It is a sweet consideration to these who are exercised about the absence of Christ to know where he is and whither he is gone that so they may know where to finde him what to do in his absence and what advantage they may reap by his exaltation for he propounds this as the great and needful case to be resolved Whither goest thou 6. It is our great fault that we can reckon ouâ— lâ—sse by Gods exercising of us but are not careful to see the advantages therein for they studied enough upon his going away but nothing upon thiâ— wherein the advantage lay whither goest thou 7. It is not enough to look upon our sufferings in their present bitternesse unlesse we look also upon the issue of them for so much dâ—th Christ teach us in his own case that they should not only consider that he did go but whither he did go 8. The issue of Christ and his followers troubles is not easily discerned by us nor can we understand it without his teaching for it is he who must reâ—â—lve that question whither goest thou and it must be asked at him 9. Christ is most willing to teach his people what may be for their instruction and comfort and will quarrel when they do not put him to it for he quarrelleth that none of you asketh me whither goest thou 10. It is the great sin of Saints to trifle away their time and particularly not to emprove short opportunities of enjoying Christ and before a storme that they may get somewhat to fit them for it for it is his challenge that knowing he was to depart shortly they passed away that moment in sorrow and stupidity not emproving the present opportunity of his company to resolve cases which might be comfortable to them when he was gone Now I go my way and none of you asketh me whither goest thou Where he insinuateth that it was their duty to be throng and busie during that moment 11. Men may seem to be somewhat busie about important cases and in seeking resolution of great difficulties who yet in Christs account are but really idle for albeit Peter did propound this very question to him chap. 13.36 yet he challengeth none of you asketh c because he did not so aske as seeking the right use of the resolution to be confirmed in the exercise of believing or informed concerning the effects of his departure for that end but only in a way of carping and presumptuous boasting of his own strength From v. 6. Learn 1. As it is no wonder Saints be oft-times exercised with sorrow under the apprehension of trouble so it is most usual for them to keep no moderation in their sorrow but to let loose the reines to themselves in it for sorrow filled their heart 2. Christ approveth not of immoderate sorrow in his followers did the cause and rise thereof seem never so lawful as being an imputation on him as if he were a cruel Master and a mean to deferre others from his service Therefore doth he challenge them for this sorrow hath filled your heart 3. It is the great weaknesse of Saints that in their distempers they turn even the good Word of God which is spoken for their encouragement into matter of grief and sorrow for saith he because I have said these things unto you sorrow hath filled your heart This intimation tended to guard their hearts and the newes contained what was useful and comfortable for them v. 7. and chap. 14.28 and yet they filled them with sorrow 4. A great cause of Saints excessive distempers under the dispensations wherewith they are exercised is because they are too much addicted to sense so that if it be not satisfied with the outward or inward sensible comforts which sometime accompany Profession and Religion or if they be deprived of what is sensible sweet and pleasant to them they account all to be gone whereas beleeving is more comfortable and useful And because they look for great things in the world and therefore are confounded with disappointments of their expectations for it was upon these grounds these newes did so afflict them They were exceedingly taken up with his sensible bodily presence and hoped to be advanced in the world by him when he should come to that temporal Kingdome which they dreamed of And therefore could not endure to hear of his removal which deprived them of their present enjoyments and future carnal hopes 5. Immoderate and excessive sorrow is exceeding sinful as for other reasons so because it stupifieth men and layeth them by from needful duty to which they are called in their difficulties for he reprehends their sorrow not only in it selfe but as it caused that sinful negligence which he reâ—rehends v 4 None of you asketh me Whither goest thou But because I said these things unto you sorrow hath filled your heart Verse 7. Neverthelesse I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you From this to v. 16. we have the first encouragement whereby Christ sweetens these sad tidings and labours to mitigate their excessive sorrow The encouragement is taken from the promise of sending the Holy Spirit to compense the want of his bodily presence Concerning whom
what it shall produce or tend to there is some difficultie in determining thereof for some however they speak of this conviction of the world in general as a common work yet in explication of the particulars whereof they are to be convinced they restrict it to the world of the Elect whom the Spirit convinceth of these things in order unto and in working of their Conversion as shall be after cleared Others again do restrict all of it to the reprobates who get no more but conviction or at least do understand it of a work of conviction of these particulars common to both Elect and reprobates whereby the Spirit beareth witnesse unto Christ and the truth of Christian Religion among men whether the Lord carry them on a farther length or let the work sist only there I do conceive it most suitable to understand it as comprehending both of these both what is common to elect and reprobates and what the Spirit further works upon the elect in the work of their Conversion And for clearing hereof and the scope of the whole purpose I shall speak a little to a few things 1. It would be considered that however the purpose here mentioned do relate to what the Spirit will work upon the world yet Christs scope in speaking of it is to encourage his disciples as appears from v. 7. It is expedient for you that I go away for I will send the Comforter to you and be shall convince the world They were much sadned with the apprehension of his removal and that in his absence they were to be engaged in a difficult service of the Ministry and of standing for him wherein they might probably expect much hazard and difficulty and little successe they being but weak men their Master for whom they stood but despised as a seducer and mock King even among the Jewes their message very unpleasant as being so contrary to flesh and blood and the principles universally received and carnal interests of men and consequently the opposition to be made unto them very strong violent and universal Now to guard against all these Christ giveth this encouragement among others that they should receive the Spirit by whom this raging world should be convinced and so their opposition taken off or blunted and made easie 2. This being Christs scope in this encouragement it is most safe to extend this promised conviction to all the effects of their Ministry and of the Spirits work accompanying the same both on the Elect and Reprobates And that we so take in his common work upon them who are reprobates and continue still in the state of nature notwithstanding that work as we seclude not his saving work in gathering and drawing in the Elect for as it was to be a comfort to them to see the Spirit so owning them as even the world should be convinced so it would be much more comfortable to them when the Spirit should make that conviction saving on any and so not only take off or blunt their opposition but make them real friends 3. It would be considered for clearing the purpose what were the means of working this conviction or the operations of the Spirit in bringing about the same for the encouragement of the disciples These were many without and extrinsecal unto the persons convinced if taken one by one as namely the extraordinary endowments conferred in large measure upon the Apostles whereby they who were known to be unlearned mean men were enabled to speak with many tongues and to preach learnedly powerfully and boldly Their daily preachings being thus endowed of the sweet doctrine of the Gospel and the Law in subordination thereunto and that notwithstanding all their sufferings and ill usage which they went through with invincible courage and fortitude The many miracles and cures wrought by their hands The casting out of devils The gifts of the Spirit conferred by the laying on of their hands The silencing of Satans oracles through the world by the sound of their Ministry and The glorious effects of their doctrine where it was received by destroying the kingdom and power of Satan and bringing in of light holinesse and consolation Unto these and divers others without them several operations are to be added which were wrought in or upon the persons convinced As namely extraordinary cures wrought upon some of themselves both Elect and reprobate Common and clear illumination and temporary gifts conferred upon both of them and some of them in an extraordinary measure Strong impressions to take notice of these operations of the Spirit without them Together with saving operations accompanying all these upon the hearts of the Elect. 5. The effects of these means and operations or the conviction it selfe wrought thereby to the encouragement of the Apostles come next to be considered And as these means were extraordinary so the effects were to be answerable For if we look upon the History of the Acts which containeth a signal accomplishment of this prediction we will finde strange effects following upon the pouring out of the Spirit even in these who were not converted at least not as yet Some were pricked at the heart who had not yet attained to evangelical repentance Acts 2.37 with 38. Some in the gall of bitterness did desire to share with the Apostles in their great priviledges Acts 8.18 19. Some upon their thrones were almost perswaded to be Christians by a prisoner in a chain Acts 26.28 some had strange changes illuminations and flâ—shes for a time who yet were not converted as is to be supposed of many who were drawn in by the Apostles preaching and of others who afterward did and daily do embrace the Gospel Some were forced to magnifie them who did not joyne with them Acts 5.13 Some would have worshipped them who were yet Pagans Acts 14.10 11. Some were astonished with what was done by the Apostles Acts 8.14 and with their fortitude and abilities Acts 4 13. and were non plussed in their resolutions what to do with them when they were in their power Acts 4.16 17. yea and so bridled that they were affraid to meddle with them Acts 5 34 35. unto all which and many more wounderful effects of these operations may be added That the Elect did not only share in these common operations but were in due time by these means and particularly by the Word savingly convinced and brought to Christ and fixed upon him All which conviction though it be attributed to the world and was indeed very general in processe of time Yet it is to be understood with this necessary limitation that some yea many remained still in their stupidity and were not effectually convinced for all this Yea some who were convinced were yet not bridled but given up to contradict and blaspheme against the holy Ghost for the trial and exercise of the Apostles and other professours and that the Spirit might magnifie his power in them and convince the world by their invincible courage and patience
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
Courts and Ministers do ministerially in his Name send them out they must not run unsent they who want them and would have them blessed to them should seek them of him They who are lawfully called are to act in his Name and Authority which is to be acknowledged by people in their discharge of their trust and such messengers are to be looked on as a great and special gift bestowed on the Church by her exalted Lord. All this is imported in this I send you now when he is risen from the dead in his begun exaltation See Eph. 4.8 11. 7. This proportion and comparison institute betwixt Christs sending and theirs As my Father hath sent me even so send I you is not to be understood universally as to all the works and ends for which Christ was sent for he was sent to satisfie divine justice and to do the work of Redemption which they were not But it is to be understood of the work of the Ministry and preaching of the Gospel Nor yet is there an equality to be urged here but the proportion and distance is still to be observed and kept betwixt the Lord and his servants and the Bridegroom and his friends Nor is the resemblance only in this that as Christ was immediately sent by the Father so were they as Apostles immediately sent by him But Christs being sent by his Father and their being sent by him do agree 1. In the strictnesse of the Commission that as Christ did alwayes the Will of the Father so they must not dispense with what is committed to their trust nor be the servants of men 2. They agree in having the same promise of successe blessing in their labours as the Apostles richly found 3. They do agree in the matter of their authority so far as however he be the Lord and they servants yet they come cloathed with the same authority being in Christs stead to the people of God 2 Cor. 5.20 and Christ and God in Christ being despised in the affronts put upon them in the exercise of their Ministry Matth. 10.42 Verse 22. And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost In the next place Christ who sends them doth also furnish them with the gifts of the Spirit for that office some fruits whereof before that full measure was let out upon them Acts 2. doth appear in what is recorded of them Acts 1.15 c. Whence learn 1. Where Christ doth employ and send out any about his work their call from him being embraced and followed in obedience thereunto and with dependance upon him who hath sent them doth assure them of furniture for their calling also for they are conjoyned here I send you v. 21. And when he had said this he breathed on them c. 2. The furniture of Ministers for discharge of their calling must be the Spirit of God communicate unto them by Christ in his gifts and qualifications sutable and requisite to their work and who must be daily sought for quickening and keeping fresh that furniture which floweth from him and for making the exercise of these gifts effectual for it is the Holy Ghost who furnisheth the Apostles in their measure and station and so also other Ministers They were indeed extraordinarily gifted without any previous study and acquired abilities and other Ministers albeit they ought to make conscience of ordinary means for enabling them to that work 1 Tim. 4.13 yet it is from the Spirit of God that they must be gifted with the Spirit of that emploiment and with common and ordinary gifts for it and it is he who must accompany them in that work and make it lively and effectual 3. The Holy Ghost cometh upon every Professour and particularly Ministers by free donation and gift from Christ He is the acquiter of that furniture unto them and their great work is to receive it of his liberality for saith he Receive ye the Holy Ghost 4. This breathing on them when he communicate this furniture being an extraordinary signe of his communicating this extraordinary furniture it is therefore not to be imitate by any in ordinary who have not the dispensing of these endowments Only Christs making use thereof may serve partly to point out some resemblance betwixt this signe of breathing and the inspirations and refreshful breathings of this Spirit upon them and their gifts who receive it and as the Spirits descending at the signe of fiery cloven tongues Acts 2.3 served to point out their being furnished to speak divers languages so his being communicate by the signe of breathing holds out that where he cometh he quickens and puts life in mens spirits as by Gods breathing the first man was made a living soul Gen. 2.7 and doth refresh and make them fruitful as Caut. 4.16 partly it serveth to point out Christs God-head who hath the gifting of the Spirit in his hand and who can easily as by a breathing furnish the most rude and unlearned and make them extraordinarily able according as the soul of the first man was easily created Verse 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sins ye retain they are retained In the last place Christ asserts their authority in the discharge of their Commission and in governing his house and remitting or retaining of sins whether by the Key of knowledge or doctrine in preaching or of order and discipline and he declareth that what they act this way ministerially according to their Commission is ratified in heaven as being but the declaration and intimation of the sentence already passed there This power is elsewhere called the Keyes of the Kingdome of heaven Matth. 16.19 and the power of binding and â—loosing Matth. 18.18 Doct. 1. Christs house is not a den of confusion but an house of order wherein he hath a Camp of doctrine whereby he doth doctrinally declare his minde concerning his subjects and their duty and a rod of discipline whereby he judicially deals with them as their case requireth for so is here imported that there is a power of remitting and retaining sins both doctrinally and by judicial procedure 2. This power in the house of God is committed to Christs own Officers and Ministers sent by him unto his Church so that however private persons may declare the minde of God concerning the sin of others yea and reprove exhort or comfort out of charity yet his Ministers are to do it by office and with authority for it is ye whom I send v. 21. who are to remit and retain sins 3. This power in the house of God is committed equally and in common to all Ministers so that one doth not share in it more then another for here it is given to the apostles in common whose soever sins ye remit c. And thus the Keyes of the Kingdome are not given to Peter only but here expressely to all 4. All the members of the
v. 14 And that he conferreth with Peter particularly Whom he restoreth to his former dignity upon the profession of his love to him v. 15 16 17. and warneth him concerning his future sufferings commanding him to follow him v. 18 19. And checks his curious enquiry concerning John v. 20 21 22. in a speech which occasioned a mistake among the disciples but causlesly as John cleareth v. 23. Who here takes occasion to close this history asserting that he was the pen-man thereof and was perswaded of the certainty of it v. 24. and acknowledgeth that many things done by Christ are omitted in his Narration it being impossible to record them all v. 25. Ver. 1. AFter these things Jesus shewed himself again to his disciples at the sea of Tiberias and on this wise shewed he himselfe John in the close of the former Chapter having shewed that Christ after his resurrection did many signes in presence of his Disciples which he had not written He doth in this Chapter give a notable proofe thereof by recording one notable appearing of Christ wherein many signes concurred This he propoundeth generally in this verse undertaking to describe it in its circumstances and mentioning the place where it was done Namely at and beside some part of the Lake Genezareth which here gets the name from the City Tiberias which was built upon the side of that Lake and is elsewhere called the sea of Galilee Joh. 6.1 Christ had wrought some miracles before in this lake and in the Towns of Galilee about it he had preached and wrought many miracles and now he doth appear there after his resurrection as his solemne meeting with the Disciples was in Galilee also Matth. 28.16 17. that he may bring to their remembrance what had past there formerly Doct. 1. It is needful we be much confirmed in the faith of the resurrection of Jesus Christ as being a truth not easily beleeved indeed and being beleeved is full of rich comfort and a sure pledge that all Christs and his peoples sufferings though even unto death will end in glory Therefore after these things and Christs shewing himselfe so often in the former chapter Jesus shewed himselfe again to confirme their faith who had yet some scruples as may be gathered from v. 12. 2. Such as are to publish the truths of Christ unto others ought to be solidly perswaded of them themselves and do need much from Christ for that effect that so they may publish them from a sure perswasion 2 Cor. 4.13 Therefore did he shew himself again to the Disciples who were most part if not all of them to publish these glad tidings throughout the world 3. Christs presence and manifestations of himselfe are not restricted to any one place but where ever his people are there he will manifest himselfe as they need for Jesus shewed himselfe to the Disciples at the Sea of Tiberias as well as at Jerusalem from whence they were now returned for reasons to be after mentioned 4. The particular passages and circumstances of Christs manifesting of himselfe to his people ought to be narrowly observed and taken notice of as being full of rich use and instruction Therefore doth John who was an eye-witnesse undertake here to describe them and on this wise shewed he himselfe Verse 2. There were together Simon Peter and Thomas called Didymus and Nathaneel of Cana in Galilee and the sonnes of Zebedee and two other of his Disciples 3. Simon Peter saith unto them I go a fishing They say unto him We also go with thee They went forth and entred into a ship immediatly and that night they caught nothing The particular Narration of this appearing and manifestation may be branched out in these heads 1. The antecedents thereof v. 2 3. 2. His appearing unto them though unknown and his conference with them v. 4 5. 3. The way how he manifests and makes himselfe known unto them v 6 7. 4. Some particular effects and consequents of this manifestation before his conference with Peter v. 7 8 9 10 11 12 13 14. 5. His conference with Peter v. 15. 23. In these verses the antecedents of his shewing himselfe are recorded That these seven Disciples being together they do upon Peters motion go a fishing wherein they labour all night without any successe As for these seven four of them were called to be Apostles and so it may be were the two who are not named As for Nathaneel of whom chap. 1. 45 c. we do not finde him to be one of them unlesse under another name as some suppose he was called Bartholomew but only a Disciple and follower of Christ And as for their society and being together at this time rather then others of the Apostles we need not curiously enquire concerning it It is sufficient to know that these named were countrey-men of Galilee and so may we judge of the other two and so they had occasion to be more frequently together and are now met at this time and that as would appear at Peters house who makes the motion of following his trade It is also to be marked that this overture propounded by Peter and embraced by the rest of returning to their former calling did not proceed from their distrust and quitting of their ministerial calling for we are not so to conceive of them who were already endowed with the Holy Ghost in some measure chap. 20.22 But the true cause was that being only designed not yet actually employed nor fully endowed for that calling till the Spirit was more fully poured forth upon them and these fourty dayes after the resurrection of Christ being set apart for their confirmation in the faith of his resurrection by his frequent appearing unto them and for their further instruction by Christ in the matters of the Kingdome of God which they were afterward to publish Acts 1.3 And they at this time being returned from Jerusalem to Galilee to keep that meeting which Christ had appointed in Galilee of which Matth. 28.7 16 17. they did lawfully go about their ordinary employment till the day of the meeting came However Christ took occasion of this to manifest himselfe Doctrine 1. The most special and remarkable manifestations of Christ to his people are given them when they are together for There were together Simon Peter c. And albeit Peter made a motion for himselfe I go a fishing which might have separated them yet providence keeps and sends them along together till this manifestation come 2. It is a commendable duty in these who are made sensible of their losse by being absent from the societies of Saints to attend them more constantly afterwards for here we finde Thomas constantly continuing in the company of the rest of the Disciples 3. Christ doth not esteem of men nor deal with them according as they are of note among others providing they be honest and Disciples indeed for it is marked to the commendation of two other of his Disciples that they