AN EXPOSITION Of the GOSPEL OF Jesus Christ ACCORDING TO JOHN BY GEO. HUTCHESON MINISTER of the GOSPEL at EDENBURGH LONDON Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1657. CHRISTIAN READER THe love and care of God for his Church and people is very much seen not only in raising up variety of Ministers from time to time for their benefit but also in the variety of gifts which he giveth to those whom he raiseth up To one is given by the Spirit the word of wisdom 1 Cor. 12.8 9 10. to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit to another the works of Miracles to another Prophesie to another discerning of spirits to another divers kindes of tongues To another Interpretation of tongues c. And all these diversities of gifts are given by the Spirit to every man 1 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit withal The Greek word is as some think a Metaphor taken from Bees Mr. Trapp who bring all the honey they can get to the common Hive We are neither borne nor borne again for our selves If we be not fit to serve the body as the same Authour saith neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Pudeat illos qui ita in studiis se abdiderunt ut ad vitam communem nullum fructum ferre possint Paulúm sepultae distatinertiae caelata virtus Hor. saith Cicero They may wel be ashamed that employ not their Talents for a publick good To our Reverend Brother the Authour of the ensuing book God hath given an excellent and a peculiar gift whereby he is enabled in a very short and yet substantial way to give the sence and meaning of a Text and to gather suitable proper and profitable Observations out of it for the help of weak Christians This gift he hath already manifested in his Exposition of the Lesser Prophets which hath been received and entertained by the Church of God with much approbation and spiritual edification This hath encouraged him to make a new attempt in the same kind and to publish a brief Exposition of the whole Gospel of Saint John This Apostle and Evangelist was one whom Christ loved eximiè singulariter He was the delights of Iesus Christ his Benjamin his Iedidiah therefore he is called The disciple whom Christ loved And as Christ loved him above others so he loved Christ more then others did Joh. 19.26 for he stood by the Crosse when all the other disciples left him and fled away for fear This blessed Divine as he is called wrote the Gospel after the other three Evangelists Rev. 1. in the Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christiani nominis solatium post se reliquit tanquam pretiosissimum thesaurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus mundi gazis non aestimandum and left it to the Church as a most precious treasure to be preferred as Luther saith above thousands of gold and silver Upon this Gospel you have the accurate elaborate and profitable paines of this religious and learned Author The Lord blesse them and grant they may finde acceptance with his people and may cause many thanksgivings to God for the benefit reap't by reading of them So prayeth Thy Servant in the work of the Ministry EDM. CALAMY To the Right Honourable and Noble Ladies The Lady Margaret Lesly late Countesse of Buccleuch now Countesse of Weems Lady Elcho c. AND The Lady Mary Scot Countesse of Buccleuch Lady Scot of Whitchester c. her hopeful Daughter Grace mercy and peace through Jesus Christ be multiplied Right Honourable IT hath been of old fore-prophesied that in the perillous latter times there should be many murmurers and complainers Jude v. 16. who are seldome if at all satisfied with their lot and with the dispensations of God toward them And that because as is there added they walk after their own lusts and so cannot but quarrel what doth crosse them in that woful course and complaine of their best and most useful enjoyments if they finde not that satisfaction which they lust after in them And we in our times have but too many sad experiences of distempers of this kinde evidencing the corrupt frame of our hearts and our great distance from God occasioning these distempers But right discerners will judge otherwise of the Lords dealing They will submit unto and acknowledge mercy in what is profitable though it be not pleasant but grievous They will read and acknowledge mercy in what they feele and suffer when they consider how much more they deserve and They will admire the mercies which are remembred and continued with them in the midst of wrath Humility as it is a safe grace and layeth a man low beneath the violent blasts which shake the lofty Cedars So it is free of that unthankfulnesse wherewith pride is attended and plagued 2 Tim. 3.2 And in particular True grace and humility will teach men to covet earnestly after the best things and to prize them and blesse themselves in the enjoyment thereof though otherwise their condition be sad and grievous And indeed if men under affliction ought to enquire after and esteeme of God because he hath endowed them with reasonable souls and teacheth them more then the beasts of the earth and maketh them wiser then the fowles of heaven Job 35.9 10 11. How much more ought they to prize the more special mercies of God continued with them And especially that in the holy Scriptures he afords unto them the means of knowing themselves and an offer of Christ with all the consolations flowing from him and an interest in him and directions how to apply and improve the same in all cases Though this be the great and choice mercy aforded to the world Psal 147.19 20. and to be esteemed of above thousands of gold and silver Psal 119.72 as being able to make us wise unto salvation and containing matter of songs in the house of our pilgrimage Yet it is not the simple enjoyment of this mercy nor any pretence of an estimation thereof that can prove a people blessed unlesse in practice they labour to emprove the mercy and do make use thereof as a glasse wherein to behold and know themselves what they are and be invited thereby to embrace and close with Christ revealed therein upon his own termes and do study dayly to testifie their subjection to God speaking in his Word by setting it before them as the rule of their conversation and to rejoyce in the consolations thereof over all their sorrows blessing the Lord daily for the continuance thereof with them though he strip them of other things And here there is but too just cause of regrate that though our day be short our journey long and our way clear Yet the generality of
gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
6. When other means faile Christ can use violent remedies and by plagues put sinners from their courses Yea when he cometh to reforme he may see it just to smite the very creatures for sinners cause So are we here taught in that by force be drave them all out of the Temple and the sheep and the oxen 7. Our Lords face is very terrible when he is angry even in his abasement and a weak mean of Reformation in his hand and assisted with his power and terrour will serve the turn for when he had made a scourge of small cords more fit in appearance for affrighting children then for this work he drave them all out and none durst resist him 8. It is the duty of all such as are employed in a work of Reformation to testifie their zeal and integrity by not minding or seeking their own things under pretext thereof so much doth Christ practice teach who poured out the changers money and overthrew the Tables but put none of it up 9. There ought to be no tryfling nor composition in the matter of corruptions in the House of God no lesse must satisfie then putting them out at doors as here Christ doth 10. Corruptions even after they have been cast out by Christs own hand may yet creep in again into the House of God in which case Christ will deal more severely for Christ having purged the Temple in this first year of his Ministry hath it again to purge of the same evils Matth. 21.12 13. in the last yeare where in stead of an house of Merchandize he chargeth them with making it a den of thieves 11. Reformation will not be through when only force and violent remedies are applied to purge unlesse instruction be joyned with it to take out the roots of corruptions out of mens mindes and to make them willing to concurre and reforme themselves for Christ joyneth his Word here bidding some take these things hence and warning all not to abuse his house 12. As Christ is Lord and heire of his Fathers house the Church Heb. 3.6 and therefore careth for it so all who have relation to God as their Father their heart will rise in his quarrel when his honour house or service are wronged nor can they endure the presence of what desireth his house Make not saith he my Fathers house an house of merchandize 13. Albeit men would passe over faults done to Gods house and beare with them yet Christ will not but in due time will see to the redressing of them as here we see in this instance 14. Things lawful being done in a wrong time and place become sin as it is also unlawful to spend what is dedicated to God in common or prophane uses both which are reproved in this Make not my fathers house dedicated to him an house of Merchandize though Merchandize be lawful in its own time and place Verse 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Unto this is subjoyned the observation and use the disciples got of it The Spirit suggested to them that passage Psal 69.9 at that time or afterward and let them see it was then accomplished in Christ though it had its own verity in David the type Whence learn 1. It is the propertie of disciples to construct well of Christs working and get a right sight thereof how rude and tumultuous soever it seem to others for so do the disciples here 2. Christs working will be well constructed and tend to edification when his Word and working are compared together as the disciples are led to do 3. Such as are faithful disciples and conscientious hearers have the promise of a sanctified memory by the Spirits bringing Scriptures to their remembrance as they need for thus it was that his disciples remembred that it was written c. Yet we ought in this to guard against neglect of searching Scripture expecting somewhat to be suggested against leaning to the suggesting of it as the reason why we fasten faith on it rather then if we found it by search agreeing with our need which were to make it no divine Scripture to us but when it is suggested and against Satans delusions who may suggest Scriptures unto soules taken with this way under false glosses 4. Much is spoken of Christ in the Old Testament under types and it should be our care in reading it to understand these types well and see Christ the truth in them for so do the disciples see a Prophecie of Christ held forth in the profession and practice of David the type 5. Zeale providing it be according to knowledge Rom. 10.2 is a commendable grace when men are employed about right things not negligently and for the fashion but affectionately As herein Christ hath given us a patterne who excelled in all graces and particularly that of zeale 6. As Gods house and the matter of his Kingdome and Ordinances are the chief object of zeale which should be ballanced with meeknesse in our own matters so true zeal is the only right and acceptable principle of Reformation and men will go no further in the study of Reformation then there is zeal or indignation against what dishonoureth God and love to that which honoureth him for upon this principle did Christ reforme and he was affected with the zeal of Gods house 7. Albeit true zeal do trust God with caring for his own affaires and so is neither diffident nor hastie yet the nature of it is to be a spending grace and it will affect the person with pain till what is amisse in Gods house be rectified And it will encline a man having Gods call to stoop to meanest employments and to feare no hazards in carrying on Gods work for The zeal of thine house hath eaten me up and Christ evidenced how much his zeal affected both body and minde by abasing himself to this mean emploiment of scourging out beasts and men and by exposing himselfe to their fury if he had not been armed with divine terrour 8. Albeit that zealous instruments were removed and love and zeal among men should decay and they neglect and become carelesse of the matters of God yet Christ never wanteth zeal to resent and redresse the wrongs done to Gods house for of him it is still true The zeal of thine house hath eaten me up Verse 18. Then answered the Jewes and said unto him What signe shewest thou unto us seeing that thou doest these things 19. Jesus answered and said unto them Destroy this Temple and in three dayes I will raise it up Followeth in the second branch of this part of the chapters Christs conference with the contentious Jewes even these it seems who were driven out who being put to the door and he drawing back his terrour they in these verses begin to question his authority to do as he had done For seeing these that were in power did tolerate these things they reckon that it was boldnesse in
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
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
his friends yet he had done this and more also in that he had done it before they were brought into actual friendship with him Ver. 14. Ye are my friends if ye do whatsoever I command you Before Christ proceed to another evidence of his love and friendship he takes occasion to apply this priviledge of his dying for his friends to them upon condition of their obedience Hereby commending this his friendship as worthy that they should assure themselves of an interest in it by friendly carriage and obedience on their part which makes way for the exhortation to mutual love in particular which he afterward resumes Whence learn 1. Christs offers of friendship are never esteemed of as they ought unlesse we be stirred up thereby to make sure an interest therein on right tearms Therefore doth he take occasion to urge them to make sure of such a priviledge And indeed even disciples are not rashly to lay hold on it but upon sure groundâ— 2. There is a real friendship made up betwixt Christ and beleevers consisting in an intimate conjunction and unity harmony and aggreement in minde and will sympathy and fellow feeling mutual delight in the fellowship of one another communion in estates and conditions c. Therefore saith he ye are my friends See 2 Chron. 20.7 Isa 41.8 Sam 2.23 3. Friendship with Christ doth not disengage his friends from dutie nor will they so far miscarry as to neglect obedience as bond-servants for these two will go together to be my friends and to do what I command you 4. As friendship obligeth to obedience so only friends to Christ can obey rightly Friendship will carry them through the hardest of duties and will make them cordial cheerful zealous universal and constant in their obedience for in this respect also do these go together 5. Albeit Christ will not over-drive his friends in his service yet his dominion over them is unlimited and he will have them to decline nothing which he shall be pleased to enjoyne for they must do whatsoever he commandeth 6. Obedience unto God is a true evidence of friendship with him And they who having fled to Christ do yet keep themselves in the posture of servants and are willing to do service to him he will esteeme of them as friends for ye are my friends if ye do whatsoever I command you See Jam. 2.23 Ver. 15. Henceforth I call you not servants for the servant knoweth not what his lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you A second evidence of Christs love and a reason why he changeth their stile from that of servants usual to him before Matth. 10.24 Joh. 13.16 into that of friends is his communication of secrets and of his counsel with them unto which no meere servant is admitted by his Master For understanding of this Consider 1. While he refuseth to call them servants any more but friends it is not to be understood as if they were henceforth to be exempted from obedience or from being servants indeed For in the former verse and v. 20. we have both name and thing of servants continued But the meaning is they were not to be meere servants but friends also and used like friends 2. This also cleareth what is said that a servant knoweth not what his Lord doth Namely that common and ordinary servants in the world though they know so far of their Lords minde as to understand their duty yet they are not admitted on their Masters secrets Nor to know his purposes in what he employes them about But the Disciples were priviledged servants who were admitted to know the counsel of God revealed to Christ 3. While it is said that henceforth he changeth their title it is not to be understood as if they were not friends before yea he calls them so with an eye to their after sufferings Luk. 12.4 But that now being to remove he lets out his heart and good-will more fully 4. As for Christs revealing to them all that he had heard of the Father compare what is said Chap. 14.25 26. Only it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son as God But he speaks here as the Prophet of the Church sent out to reveal all things necessary to salvation whereof he kept nothing back Doct. 1. Albeit Christs followers ought to be his servants as being created and espeeially as being redeemed by him and because of the many benefits conferred on them daily yet by being servants they are friends also in regard of intimate communion and tender usage for I call you not servants but I have called you friends 2. The dignity of beleevers is a growing dignity so that the longer they follow Christ they will know more of the high priviledges allowed by him upon them for this cause saith he Henceforth I call you not servants but I have called you friends and so after his resurrection he goeth higher and calleth them brethren John 20.17 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial which they will not get at another time Therefore he reserveth this sweet stile till the time of their sad trial by reason of his departure And therefore it is given them before when he speaks of their sufferings Luke 12.4 4. Christs love to his people is not diminished by his bodily departure from them but rather he thereby takes occasion to let out more of it Therefore also doth he choose to call them friends now when he is to remove 5. In so farre as beleevers list themselves to be servants to Christ they must stoop to be ignorant of what he pleaseth not to reveal and must blesse him that they know their duty and should go about it not enquiring into the reasons of it for this is the lot of servants though disciples be advanced to get more when their Master pleaseth A servant knoweth not what his Lord doth 6. All the Fathers counsel and what is needful for us to know is faithfully revealed by Christ to his Apostles and by them to the Church for All things that I have heard of my Father I have made known unto you 7 As the Apostles were admitted into great friendship in being taught the minde of Christ so it is an evidence of Christs friendship to his people that they understand the counsel of God in his Word and that the secret of the Lord is with them to clear their Election unto them to make them know and esteem the mysteries of the Kingdome of God to make them discerne the secret of his favour and good-will notwithstanding their unworthinesse and many thick clouds to clear his purposes in his strange working in the world and to clear their way in dark steps and cases And all this by his Word made clear and lively to them by the Spirit for
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beâ—n said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâ—eth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
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
and Gods preserving of them many times and making the work prosper in their hands in the midst of their sufferings more then if these malicious men had never opposed them Fourthly as for the particulars whereof they are to be convinced sin righteousness and judgement they come to be more distinctly spoken to in the following verses where the grounds of this conviction are spoken of Here in general it sufficeth us to know 1. If we â—ook upon this work of conviction as it is common to elect and reprobate and as the Spirits testimony about them relates to Christ and the Christian Religion These were the points of contraversie betwixt the Apostles in preaching of the Gospel and the world For Christ being the subject of the Gospel the great opposition related unto him whether he was the Son of God and true Messiah and therefore whether they were guilty of great sin who did not beleeve him and receive his testimony and continued still in a state of sin so long as they embraced not him Whether he was righteous in himselfe and the only giver of righteousness to sinners or a seducer and Samaritan and one without whom they were righteous as the world alleaged And whether he was an exalted Prince above Satan and all powers and idols able to absolve his friends and subjects and condemne his enemies or only a mockery and a base person as he was traduced to be All which he promiseth shall be determined to their advantage 2. If we look on this aâ— it is proper to the Elect in the work of their conversion the words contain a sweet method of bringing about this work first to convince them of sin by letting them see the hazard of their natural condition through continuance in unbelief Next to convince them of righteousnesse to be had in Christ only as a remedy to this condition And then to convince them of judgement and dominion and of deliverance from spiritual slavery and the pulling down of Satans kingdome by being in him Of all which albeit the reprobate may get a common conviction as it is hinted in the former consideration yet these things are further and more effectually and savingly carried on in the hearts of the Elect to their conversion and setling upon Christ This purpose thus explained by parts may be taken up in this brief summe That whereas the Apostles after Christs departure were to be engaged in hard service with much disadvantage and difficulty Christ comforts them by shewing that he would poure such a measure of the Spirit upon them and by his Spirit so accompany them in their Ministry as should make it successeful in the world to the conviction even of enemies and reprobates and to the further gaining upon others So that the work should go on his Kingdome be established in the world and his glory shine and they be comforted and carried through notwithstanding all the opposition they should meet with From the words so cleared Learn 1. The service of the Ministers of Christ in carrying through the work of the Gospel is not only difficult but impossible unlesse they be singularly assisted by Christ therein for so is here imported that they need the Spirit for carrying on of this work 2. The Spirit of Christ accompanying weak means and instruments can bring about great things to the advancement of his Kingdome in the world without any visible force and with meere spiritual weapons in despight of all opposition can be made thereunto for so is here promised that the Spirit in them and with them shall effectuate this work how weak so ever they were 3. It is the great consolation of Christs faithful servants and followers to enjoy his presence and blessing upon their calling and employment and particularly of faithful Ministers to have his Kingdome prosper and men wrought upon by their Ministry for this is the Apostles encouragement and in this the Spirit is a Comforter to them that he shall convince the world to make their labours successeful 4. The men of the world are very corrupt and ill principled in reference to the doctrine of the Gospel and have very many mountains standing in the way thereof for they need to be convinced of all these points here mentioned and have opinions and principles opposite thereunto to be rooted out as the Word imports 5. These corrupt principles of the world are not easie to be rooted out but will require great light and strong conviction before they be put from them for they must be convinced and argued out of them to the contrary opinion before they quit them 6. For conviction of the world it will not be sufficient that never so sharp reproofes be given them nor yet only that they have clear light and evidence of what they are to assent unto unlesse also the Spirit come to bear in these things upon them and effectually convince thereof for it is he who must convince the world not only by sufficient external means and operations without them but by inward working making that effectual 7. The Spirit of the Lord is an effectual convincer where he pleaseth to work where clear illumination and strong reasoning will not avail he can irresistibly convince and batter down strong holds And where he will not convert yet he can so put to silence and bridle opposition that it shall be ineffectual for he shall convince the world saith he 8. As Christs saving work on his people must begin with and be carryed on by the convictions of the Spirit So they may get convictions and that by the Spirit who never yet more and are never converted for on the one hand conviction is so far from saving grace that they who have it in a deep measure have yet need not only of faith but also of repentance Acts 1.37 38. and on the other hand it concerneth God in his honour sometime to go this far on with the world for the promoving of his Kingdome and that they may not go on with a high hand Therefore it is promised that he shall convince even the world So that they who were never convinced are yet in a worse condition and do not know how soon the Lord may kindle that sire in their bosome though they sleep secure for the present And men would not rest upon convictions when the Lord lets them see sinne and yet never removeth it righteousnesse and yet never conferreth it and judgement of authority to absolve the righteous and condemne the wicked and yet never giveth them to flee to Christ to obtain the one or to be freed from the other 9. The Spirits manifestations and operations in the primitive dayes of the Gospel do abundantly assert the truth of Christian Religion and refute all the corrupt principles of men concerning Christ So that all who then saw or felt them or since do hear thereof by the sound of the Gospel still accompanied with the ordinary operations of the Spirit where it is
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
time may yet be blessed at another for John short testimony doth now work on all that were his hearers at that time though we read of no effect the same doctrine more amply enlarged had the day before The two disciples heard him speak they so heard now as their hearts were touched and drawn to beleeve 2. As the doctrine of Christ as a sacrifice for sin is sweet to such as are trained in the school of repentance as Johns disciples were So this doctrine is the chief instrument of conversion Whatever other divine doctrine men receive it will but turne them Moralists unlesse they also receive and embrace the doctrine of Christ crucified and himself so held out in it to make them Christians indeed for behold the Lamb of God was the doctrine they heard him speak which wrought upon them 3. Such as do rightly hear Christ preached will never get rest till they attaine to some more acquaintance with himself The heart touched by the Word is set on work to follow after and seek communion with him and for this end will misse and follow after him never resting till they get him So much are we taught by these disciples practice they heard him speak and they followed Jesus 4. Christ taketh notice and knoweth wel-enough who they are that follow him although his back seeme to be toward them for his turning and seeing them follow importeth that he knew they were behinde him 5. Albeit Christ seeme to go away from these who follow him and let them follow awhile that so he may stirre them up and exercise and discover their faith the more Yet ere all be done he will turn and manifest himself unto them so much are we taught by this practice Jesus turned and saw them following 6. Such as follow Christ would very seriously try and enquire their end in so doing Whether it be ease and outward things oâ— spiritual ends Whether himself or his gifts and What estimation they have of him if they be seeking himself And before they do this and be single in their aime they will not finde Christs sweet entertainment Therefore Christ at first propoundeth this Question What seek ye â—s needful to be answered and till then he keeps a distance 7. One right end of seeking to Christ is out of the sense of our ignorance and errours to employ him to be our souls Master and Teacher who can infallibly and effectually instruct So much may be gathered from that title they give him They say unto him Rabbi which is to say being interpreted Master or Teacher 8. Such as have any sound knowledge of Christ will use meanes to be more acquainted with him And such as come to him for right ends will not have soone done their errands with him nor get enough of him So much is imported in their answer Where dwellest thou as minding to have more familiar acquaintance with him then to get a little information by the way onely 9. Such as seek Christ for himself will get warme invitations and entertainment from him at last And as they are not willing to have soone done with Christ so he will finde meanes to hold them on with him for be saith unto them come and see he doth not tell them that they might come when they liked but draweth them along with him And if we take it up spiritually it imports That his sincere followers will be made to know by experience the place where his honour dwelleth by tasting of the blessing of publick Ordinances till they come to dwell with him for ever And That they can better take up these things by seeing and experience then by any report 10. When Christ giveth invitations it is wisdome in his people to embrace the offer and not to sit their time when either the Word or the lively operation of the Spirit with it is calling and alluring their hearts for upon his call they came and saw where he dwelt 11. Such as follow Christs call may not onely get what good they expect but his providence may cast unexpected benefits in their way for they abode with him that day for it was about the tenth hour or according to the Jewes calculation who divided every day into twelve hours which therefore were longer in Summer and shorter in winter two hours before night They came onely to know the place of his abode but providence ordered that they got a nights lodging with him that they might learn more of him Ver. 40. One of the two which heard John speak and followed him was Andrew Simon Peters brother 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 42. And he brought him to Jesus And when Jesus beheld him he said Thou art Simon the sonne of Jona thou shalt be called Cephas which is by interpretation a stone The next that is called is Peter whom his brother Andrew one of the former two finding he declareth how he had found the Messiah and bringeth him to him And Christ promiseth to make him of a mean man a prime beleever and instrument in his work and giveth him a name answerable Doctrine 1. Such as have gotten any knowledge of Christ and are brought in to him ought to be careful to invite others unto him And albeit such as are unrenewed may be instruments of conversion to others otherwise we should hear none in faith of a blessing to that Ordinance since we cannot be infallibly certain of the conversion of any yet such as are converted will be most zealous that way and ordinarily are most successeful Therefore doth Andrew being now called seek Simon and bring him to Christ 2. True grace sanctifieth natural affection and maketh a man expresse it by seeking their spiritual good to whom he is bound by nature Therefore Andrew seeketh his own brother Simon 3. God may by a weak instrument call a man to Christ who will prove a more excellent and notable instrument then himself He may make mean ones instruments of good to veâ—y eminent ones for Peter the great Apostle is called by Andrew 4. Kindnesse begins on Christs side and his grace doth prevent the sinner for Andrew the instrument of Peters good first findeth his own brother which importeth he was seeking him and did finde him before he dreamed of so good newes 5. Jesus of Nazareth is the Messiah promised in the Old Testament whom the Prophets and the godly looked for so doth Andrew reckon we have the Messiat implied also that he and his brother had been of these who looked for him 6. The finding of Jesus Christ the promised Messiah is good newes indeed and the most excellent of purchases as making the finder eternally happy for these are the good news that went among them we have found the Messias 7. It is the will of God that his minde in Scripture be not hid up in a dark language but that it be made
the flesh though indeed they be subject to errour Nor yet that their calling and authority to preach it is from the earth or men for in both these respects Johns Baptisme and Ministry was from heaven But 1. In respect of mens natural condition they favour and can speak onely of things of the earth and what they can do beside that is by gift 2. Those who are enabled and endowed with authority to speak the things of God Yea suppose they be regenerate also yet their renovation and gifts are so imperfect that their way of preaching favoureth of their original and putteth them farre beneath Christ and therefore the best have need of touched lips dayly Isa 6.5 6 7. 3. Their authority in preaching is from Christ and as farre inferiour to his as the earth or the footstool from off which as the word signifieth they speak is to heaven or the throne from which he speaketh and thus the comparison seemeth to be instituted Heb. 12.25 Doctrine 10. It is our part to dwell much on the thoughts of the excellencie and sovereignty of Christ and to see it shining in every step of his dispensations toward us Therefore it is repeated he that cometh from heaven is above all partly to inculcate this point and partly to point him out as excellent in doctrine above man who speaketh of the earth which is further insisted on in the next verse For albeit he stooped to our weaknesse in speaking heavenly things under earthly similitudes verse 12. yet his way and authority even in that was altogether heavenly John 7.46 Verse 32. And what he hath seene and heard that he testifieth and no man receiveth his testimony A fifth difference betwixt Christ and all men is taken from his knowledge and the manner of it All men of themselves do but speak and favour of the earth verse 31. and what they have above this is of free gift but Christ in this also is above all having the knowledge of that doctrine which he delivereth by seeing and hearing that is by a clear full certain and immediate comprehension of it as being in the bosome of the Father and upon all his counsel whereof mens being eye and eare witnesses of what they speak is but a shadow And yet for all this John regrateth that so few embrace his doctrine of which see verse 11. Whence learn 1. It is Christs prerogative to have the knowledge of divine truths of himself from the Father and to have all others who know any thing beholden to his bounty and illumination for his doctrine is what he hath seene and heard in a way peculiar to him 2. It sets out the bounty of Christ that he doth not keep up this knowledge but discovereth it that so sinners may have a sure guide and teacher and the solemne testimony of an eye and eare witnesse on which they may lean for what he hath seene and heard that he testifieth It is called a testifying both in respect of the certainty of the matter and in respect of Christs earnest perswading of men to embrace it as testifying seemeth to import Acts 18.5 3. Christs gracious condescendence in revealing the counsel of God concerning mans salvation gets but ill entertainment in the world the most part of men either not hearkning to him or not embracing his offer with respect affection or faith for no man that is very few or none in comparison of them who do otherwise though some there are verse 33. receiveth his testimony Let them hear it as they will yet they do not receive nor embrace it as becometh and therefore also it is called a testimony as witnessing against them that they receive not so certain a truth 4. It ought and will be matter of regrate to all the friends and servants of Christ that his doctrine is so ill received in the world for whereas Johns disciples complained verse 26. that all men came to Christ he seeth rather cause to complaine that no man receiveth his testimony Ver. 33. He that hath received his testimony hath set to his seale that God is true The receiving of the doctrine of the Gospel being the great businesse as to promoving of the salvation of sinners therefore John insisteth on it and aggreageth the sinne of unbeleevers from the great dignity which is put upon beleevers in that they are honoured by their faith solemnly to ratifie and beare witnesse unto the truth of God Whence learn 1. How many soever do reject Christ and his doctrine yet he will still prevaile with some for it is here imported that there are who receive his testimony 2. Whosoever do receive Christ and his doctrine will finde that they have to do with a true God who cannot lie nor will disappoint them for so is imported that God is true and will prove so to such 3. Faith embracing the doctrine of Christ doth also glorifie God by subscribing to the truth of his Word and doth so far as beleevers can ratifie the truth of the Word that others may embrace it and so the beleever is also honoured of God in that his testimony is taken in so great a matter for he that hath received his testimony hath set to his seale that God is true See Rom 4.20 Whereas on the contrary unbeleevers beside their own prejudice thereby do speak blasphemy against God 1 John 5.10 Verse 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him That receivers of Christs doctrine do seale the veracity of God is confirmed from this reason that he is the sent Angel of the Covenant and therefore speaketh the minde and truth of God This is again confirmed from another ground that Christ hath the Spirit without measure as for other ends of which in the next verse so also to reveale the Father and his minde infallibly and this also sets forth his excellencie above all others Whence learn 1. It is beleevers duty to study much and be perswaded that what is revealed in the Word is the minde of God and that it is his truth which is sealed by beleeving for so much doth this confirmation of the former assertion teach that they seale that God is true because what Christ propoundeth to be beleeved is his Word 2. As they who are sent of God ought to speak onely what they have in Commission so sending by God and speaking of Gods minde for inviting sinners to beleeve must go together for they are conjoyned even in Christ See Heb. 5.4 5. 3. Christ is a messenger sent of the Father in a way peculiar to himself not onely in his coming to the earth but in the exercise of a publick calling thereupon being the great Angel and Mediator of the Covenant and the chief Prophet of his Church for it is he whom God hath sent in a singular way 4. As Christs sending so also his speaking of the minde of God is in a way peculiar
so himself Not onely is the matter which he speaketh infallibly the words of God so that it is all one to have his minde and to be upon the Fathers counsel 1 Cor. 2.16 but though others may speak Gods word for matter and be infallibly guided in doctrine also yet he hath this priviledge of himself and his authority in speaking is singular not onely from God but being God who speaketh and the man Christ having a more divine way of uttering the minde of God then any meere man so much is imported in that he speaketh the words of God 5. Christ as Mediator is endued with the Spirit for discharge of his office and particularly for revealing the minde of God whereby he teacheth all who are sent on such an employment to have much need and make much use of such furniture so much doth this reason of speaking the words of God import for God giveth the Spirit unto him 6. Albeit Christ as man have not an infinite measure of the Spirit though indeed in that person the fulnesse of the Godhead dwels as being God also for that were to be no more man but God yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure farre above all creatures for though every beleever be compleat in him Coloss 2.10 yet as for what is inherent in them They have but diversity of gifts of the Spirit 1 Corin. 12.4 c. Ephes 4.7 but he hath all sorts of gifts Isa 11. 2. They as members of the body have but gifts for some and fewer uses Rom. 12.3 4. He for all uses Isa 61.1 2 3. They have a measure of gifts which are capable of increase he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the Spirit by measure to him being understood of his manhood so Psal 45.7 Though as was said if we speak of his person he hath the Spirit infinitely and without measure Col. 1.19 and 2.9 This fulnesse became Christ as man that he might be a fit Temple of the Godstead and as Mediator that he might be the universal head of his Church and store-house of his people Verse 35. The Father loveth the Sonne and hath given all things into his hand A sixth difference is that Christ as the beloved Son is the Mediatour of his people who hath them and all things for their use and good and a Sovereignty over all things concredited to him as Mediatour Whence learn 1. The excellencie of Christ above all other Ambassadours is that he is the Son and they are but servants so are we here taught 2. Christ is the object of the Fathers love in a peculiar way as a Son and not a servant in respect of his person and as Mediatour he is pointed out as the beloved Son in whom God will be found well pleased Matth. 3.17 As he who is beloved and hath purchased love to others because of his death John 10.17 so willing was the Father to be reconciled as he whose being beloved answereth our being unworthy of love and is a pledge of the Fathers love to us John 17.13 so much is imported in that the Father loveth the Son 3. In carrying on the Redemption of sinners as the matter is accorded betwixt the Father and the Son so the redeemed are not left to themselves but are put on Christs hand to purchase and be forth-coming for them and all things are concredited to him that may tend to their good for the Father loveth the Son in the quality of Mediatour and hath given all things into his hand under which all things we are to comprehend the elect themselves who are in stead of all things to him together with all the gifts and graces of the Spirit of which v. 34 needful for their Conversion and Salvation which are not entrusted to our selves but to him who can keep us and them and let them out as we need and a dominion over all things that may contribute to help or hinder his peoples happinesse that he may order them so as may be for their good And this power he hath as God with the Father and as Man and Mediatour by donation and gift from the Father Matth. 11.27 and 28.18 and thus the believers happinesse is firme being transacted betwixt such parties the Father being satisfied in the Mediatour and they entrusted to him whose dear purchase they are and therefore he will not lose them who hath capacity to receive their furniture far above what they could hold power to maintain wisdome to guide and dispence their allowance dominion to curb all enemies and opposition and a Commission and Charge to be answerable for them All which may invite us to be content that we be nothing and that we and all our furniture be in his hand Verse 36. He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him The last difference and the use to be made of all the excellency of Christ formerly mentioned is that he is to be believed in for attaining of eternal life and that without this we perish Whence learn 1. It is the prerogative of Christ above all others even the choicest messengers of God that he is the object of saving Faith as being the Son of God equal with the Father for so are we taught here and by this John would quench all carnal emulation in his followers 2. The excellencie of Christ is â—ever rightly studied nor acknowledged till it draw men out of themselves and discover fulnesse and worth in him to be closed with by faith Therefore doth John summe up all this doctrine concerning Christ in this Use That the Son should be believed on 3. Such as close with Christ by faith are not only sure of eternal life at the close of their dayes but they have it here partly in the word of Promise partly in Christ who is the fountain of it and in whose hands it is given and partly in the bud of begun cummunion with Christ which is an heaven on earth for he that believeth on the Son hath everlasting life where faith only is held out as the hand to receive this benefit 4. How excellent soever Christ be yet there are still many who will not close with him nor see any worth in him wherefore they should renounce themselves and flee to him for it is imported there are who believe not the Son 5. Unbelievers do lie under the dreadful hazard of the losse of salvation which only deserveth the name of a life other living being but a death without it While they do not beleeve they have no right to it nor bâ—d of it and continuing therein they are eternally secluded from it without so much as a sight thereof save so
He told me all that ever I did 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two dayes 41. And many moe believed because of his own word 42. And said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world In the last branch of this part of the chapter John proceedeth to record the Conversion of more of the Samaritanes of Sychar and for that end he returnes to prosecute that Narration v. 29 30. setting down First the cause which drew at least many of them to go out which was their giving credit to the womans testimony v. 39. Next their request to Christ when they came to him and his granting thereof v. 40. Thirdly the effect of his doctrine among them which is the Conversion of many more who belike out of curiosity or otherwise had gone out with the rest v. 41. The effect of which Conversion is their declaration to the woman that their faith did not depend on her testimony but on the sure ground of his own instruction v. 42. which may also be safely understood of them who get some measure of faith by her information and were confirmed by his own doctrine but chiefly of these who were drawen out to see him though as yet they beleeved not from v 39. Learn 1. Very weak instruments may be very richly blessed when they employ themselves for Christ for this woman prevaileth not only to bring them out but many of the Samaritanes beleeved on him for the saying of the woman c. 2. When one can say but little of Christ yet if it be spoken from experience and feeling it may be more persuasive to invite men to beleeve then much more which is spoken from notional knowledge for such was this womans testimony of him which was so successeful He told me all that ever I did 3. As it is a commendation to be easily perswaded to beleeve so when a people are ripe a very weak mean through Gods blessing will draw them in for these Samaritanes are perswaded by lesse then many incorrigible Jewes had daily 4. As true faith may be wrought by degrees so Christ hath a great estimation even of the smallest beginnings of it therefore he giveth it the name of beleeving from v. 40. Learn 1. It is a good preparation where men are thus far prevailed with as to draw near where Christ is to be found and take a trial of him for the Samaritanes belike moe then believed came to him and this drew on moe 2. Christ being rightly taken up his company will be more desired and especially the weakest degree of faith will breath out desires after its own confirmation by enjoying more of him therefore they besought him that he would tarry with them 3. Christ is very tender and willing to grant the desires of these who long for his company Therefore albeit he had forbidden his disciples to go in the way of the Samaritans Matth. 10.5 and albeit the time of spreading his glory to the world was not yet come yet for a preludy of the calling of the Gentiles and our of respect to their need he abode there 4. As Christ measures the time of his sensible presence according to his own purpose and his childrens necessity so a very short while of his company is a great blessing Therefore he abode there two dayes only as being the Minister of circumcision and of the Jewes and yet that is marked as a mercie to them whereas many now think little that his Sun stands still in one Horizon From verse 41. Learn 1. Such as are not wrought upon by instruments are not yet desperate if Christ take them in hand for moe beleeved then would give credit to the woman 2. Christ being found speaking in and by his Word will have such clearnesse in discovering himself and such efficacie in perswading that it will prevaile with those that otherwise stand out for his own Word spoken by him prevailed with them 3. A short time in Christs company may do much good through his blessing for in two dayes many moe beleeved From verse 42. Learn 1. Albeit that instruments speaking may be a mean to draw people to hearken or give some assent to truth yet it is Christ himself who must work a perswasion and faith is never established till it get rooting on Christs speaking and sealing the Word by the Spirit and then any thing men can say cometh short of what they finde in him and they will undervalue mens authority when it comes in competition with his All this is imported in that they said unto the woman now we beleeve not because of thy saying for we have heard him our selves c. where they do not despise her as an instrument but declare that their faith is bottomed on a surer ground then her word 2. The right knowledge of Christ in his person and offices and particularly that he is the Saviour of sinners offered to all Nations is a notable mean to draw souls to rest on him and embrace him for this doctrine Christ taught to convert them and this their faith rests upon We know that this is indeed the Christ the Saviour of the world and not of the Jewes onely Verse 43. Now after two dayes he departed thence and went into Galilee 44. For Jesus himself testifieth that a Prophet hath no honour in his owne countrey 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast Followeth in the third part of the Chapter Christs coming into Galilee with his entertainment and working of another miracle there This history being interrupted from verse 3. by the narration of what occurred by the way is now prosecuted And in these verses John relates his coming thither after his removal from Sychar verse 43. that expecting according to the common proverb no respect in his own City Nazareth therefore he went not thither or staid not there verse 44. but went to Cana as it is verse 46 and that as he travelled through Galilee toward Cana he was entertained and welcomed by them who had been at Jerusalem at the feast and had seene his miracles there verse 45. from verse 43. learn It is the duty of the Lords servants closely to follow their calling from him even though it should seeme they might do more good elsewhere Therefore notwithstanding his successe in Samaria yet after two dayes he departed thence and went into Galilee being a part of his charge as Minister of the circumcision From verse 44. Learn 1. Christ is a Prophet among and above others and whatever charge he lay on others to teach his people yet he remains still the chiefe Teacher himself for the proverb importeth that he was
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it
were given unto him of my Father Christ having cleared his doctrine doth point out the true cause of their ignorance and mistakes and of their stumblings at his doctrine to wit their unbeliefe which because it was a peremptory censure therefore John brings the ground of it from the depth of Christs divine fore knowledge ver 64. and withall he brings to their remembrance what he had said ver 44. intimating he had spoken it with an eye to their corrupt dispositions and to let them see that it was nothing in him but want of grace in them that made this distance and stumbling From ver 64. learn 1. Who ever they be that stumble at Christs word as unsavoury the true cause thereof is in themselves whaâ—ever they pretend Therefore doth Christ retort that imputation cast upon his Word ver 60. as flowing from the distemper of their own heart 2. Such as do not understand Christs doctrine spiritually nor do finde it spirit and life in operation they have their own unbeliefe to blame for it Therefore doth he assigne that as the cause of all their distemper there are of you that beleeve not This darkens the understanding and deads the heart also See Heb. 4.2 3. 3. Christ would have his servants very tender and careful that in discovering of faults among hearers they do not discourage any who are innocent nor any who have a desire to be healed So much doth his own practice teach in that though they were many who were wrong here yet he propounds the reproofe very gently there are some of you c. not only to intimate that some were free but to guard against the deterring of all by a general rebuke 4. Christs reproofes and admonitions from his Word should be looked upon as flowing from good grounds and certain knowledge beyond any that the creature hath or can attain unto Therefore doth John vindicate this seeming hard censure of Christs from the imputation of rashnesse by shewing that Jesus knew from the beginning c. 5. As all unbeleevers are in a dangerous condition So traitours and enemies to Christ and his doctrine under pretence of friendship are among the first and worst of unbeleevers Therefore albeit Judas was an unbeleever also yet he is set his alone here Jesus knew who they were who beleeved not and who should betraâ— him 6. As there are many of these who do heare the Gospel who neither do nor will beleeve on Christ and some who will turne treacherous enemies So Christ is not surprized thereby but doth perfectly foreknow what men will prove for he knew from the beginning all this as being God to whom all things are known from everlasting 7. As there may be and of-times are very corrupt men in Christs company and among the visible societies of his people So it is his will that men be admitted to continue therein so long as they professe external subjection without making enquiry into their spiritual estate Therefore Christ when he judgeth thâ—se men giveth a reason of it from his divine knowledge to warn all meer creatures that they presume not to prie into these secrets And albeit he knew them well enough yet he never rejected them till first they bewrayed themselves From ver 63. learn 1. Christ hath very grave and important reasons for what he saith though we oft-times do not see them So much doth he make known concerning his former doctrine though they had little considered it He said Therefore said I unto you c. 2 Albeit hearers be oft-times so stupid and blinded with selfe-love that they never lay doctrine to heart unlesse it be said Thou art the man as we see even in David Yet it is the duty of all so to hear as they make particular application of what is heard for so much doth Christ point at while he tells that what he spake in general was with an eye to them 3. It is a truth to be much and frequently studied that men are naturally impotent of themselves to come to Christ and that they have rather cause to mourn under the sense of this when they close not with Christs doctrine then to quarrel him Therefore doth Christ repeat this doctrine over again 4. Such as do not flâ—e to Christ and embrace him in the sense of their misery are a ready prey for all evil courses Therefore doth Christ lead them up to this as the cause of all their distempers 5. Such as get power and strength to come to Christ do not receive it according to any merit in them but by free gift Therefore is that drawing ver 44. explained from the cause thereof except it were given him of my Father Wherein is held out that both power to come and their very actual coming is Gods free gift See Eph. 2.8 Phil. 1.29 and 2.13 Rom. 7.18 19. Verse 66. From that time many of his disciples went back and walked no more with him Followeth another and worse event that followed upon this Sermon even the open apostacy of many of his followers ver 66. with Christs confirmation of his Apostles and warning them of the unsoundnesse of some of themselves to the end of the chap. In this ver it is declared that even these disciples of whom ver 60. are so far from being taken with Christs doctrine or from listening to his vindication thereof when they murmured at it that they are the more irritate and do make open apostacy Whence learn 1. As there are times of visible flocking unto Christ so there are times of trial wherein there will be as great scattering and Apostacy from professions for so are we here taught that many went back and as it should seem comparing ver 67 all that were present but the twelve 2. Christs doctrine is a touchstone of true profession and such as do not profit by his preaching nor grow better by his reproofes or discoveries of their evils and the remedies thereof will still grow worse till they make open apostacy for it was from that time they went back that is after he had preached himselfe unto them and had discovered that the true cause of their murmuring was only in themselves and that this could be remedied only by God 3. Albeit such as have in sincerity given up their names to Christ will neither totally nor finally fall away Yet not only may they make a foul defection for a time and in part but visible professours may totally fall away for Many of his disciples went back c. That is many unsound professours did altogether renounce him and albeit it may be some did again recover their feet yet no mention is made of it here 4. Mens former professions and engagements to Christ and his truth will aggravate their Apostacy and adde to the sinne thereof Therefore also it is marked that they were disciples who went back See Gal. 3.3 and 4.15 5. Albeit unsound professours seem to cast the world and their old fashions
on truths side against all delusions and be made partakers of the sweet refreshments that flow therefrom Therefore it is held out as a rich encouragement ye shall know the truth 12. Proficiency in knowledge and the effects thereof is not only beleevers dutie which they should labour for but it is Gods promiâ—e to work it who should be depended on for that effect for it is his promise to true disciples ye shall know the truth 13. Whatever be the weaknesse ignorance and wants of weak beginners and how little soever refreshment they finde in the truths of the Gospel Yet by perseverance and continuance all this will be helped and they will still know more and more of the truth and the consolations thereof for If ye continue ye shall know the truth 14. Since the â—all of Adam there is no man but â—e is bâ—â—n a spiritual slave without freedome under the dominion and power of sinne and Satan and under the curse of the Law for so is here imported in that they need to be made free 15. Such as do embrace Christ and persevere in obedience to his Word albeit they be not loosed from that due subjection which in their several stations they owe to Superiours 1 Cor 7.20 21 22. yet they are made partakers of true Christian liberty and are delivered not onely from the bondage wherein they were held by nature when they were slaves to sinne and Satan and under the condemning and cursing power of the Law and from the external bondage of an yoke of Ceremonies imposed upon the Jewes and of humane precepts in things indifferent in Gods worship But also from that spirit of bondage which he lets out at first upon his own in order to their future freedome Rom 8.15 Therefore saith Christ the truth shall make you free And albeit beleevers and they who continue in Christs Word do not alwayes enjoy the possession and use of this liberty but may be under bondage terrour and fear Yet that is not their allowance but flows from their own we knesse which apprehends all their bonds to be being on when really they are freed from them And therefore they should complain of themselves to God and strive for the use of what is their right by walking familiarly with God and chearfully and comfortably in his seâ—vice and by making their liberty a Law to binde themselves more strictly to his obedience 16. This making them free is here attribute to the truth whereas Christ onely is the cause of our liberty verse 36. But these are not inconsistent for it is Christ indeed who purchaseth and applyeth this liberty Christ and this his purchase and offer are hâ—ld out in the Word to be laid hâ—ld on there by faith and so the beleever comes to get the right and application of it and he living by faith the Spirit of Adoption comes and seals up this liberty Ephes 1.13 Gal 4.6 So is this to be understood the truth shall make you free Verse 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free The contentious Jewes do here again interpose And 1. They debate about thâ—ir freedome and parentage and Christ refutes their conceits to verse 48. 2. They fall a railing at his person and contradict what he asserts of himself and he doth vindicate himself and his doctrine verse 48 58. 3. They joyne violence with their railing which he avoids verse 59 I shall take up the method and parts of the first branch of this debate in this order 1. They excepting against the immediately preceeding doctrine and boasting of their own freedome as being Abrahams children verse 33. Christ cleareth what is the great bondage of men and how to be free from it verse 34 35 36. And showeth that their being Abrahams seed after the flesh could not avail since their malicious carriage and contempt of his divine Word did evidence they had another original and Father verse 37 38. 2. They again laying claime to their descent from Abraham he sheweth that in their carriage they were not like him and so behooved to father themselves upon another in that respect verse 39 40 41 And 3. When they perceiving that he spake not of their carnal descent but of their spiriual original do assert that God is their Father verse 41. Christ evinceth the contrary from their want of love to him verse 42. and from their not understanding his preaching verse 43. And asserteth that they are of Satan whom they imitate in lying and murdering verse 44. â— 45. For he being sinlesse and a true teacher ver 26. their not hearkning nor beleeving in him did evince that they were not of God verse 47. In this verse some Jewes not they who beleeved but others do except against his former doctrine alledging that they being Abrahams children and having never been in bondage to any man it was needlesse to feed them with hopes of being made free As for the grounds of their objection it is nothing strange to see them deluded with a conceit of being Abrahams children but it may seem strange they should say they were never in bondage when yet they were bond-men in Egypt and in Babylon and frequently and at this time they were under the power of the Romans But we are to conceive that either they stood not upon an an impudent lie to make good their point or their meaning is that however they were actually in bondage yet by right and according to the promise they were free and expected to be vindicate into outward liberty by the Mâ—ssiah and therefore they would not willingly take with being in a condition of bondage Doctrine 1. Such as would embrace Christ and a course of godlinesse may expect that beside tentations and discouragements from within they will meet with oppositions and shakings without from these who cannot endure that any should be better then themselves for here these Jewes fall a carping at Christs offers that they may discourage these beginners See Matth. 23.13 2. Mâ—n in opposing of Christs offers are very subtil and will be prompted by Satan to manage it so so as may render them most invidious for so it appears in these men who do not at all meddle with what he spake of the truth but onely with the point of liberty as knowing it was most invidious to insinuate to this people who gloried so much in their liberty that they were in bondage 3. The most part of men are so carnal and blinde that they see no farther then their outside and their outward condition and so neglect their inward spiritual estate for this was the occasion of all their caâ—ping that they understand Christ to speak onely of bodily freedome and bondage as knowing no other as appears from the rest of their discourse 4. Albeit spiritual bondage be in it self so sad and heavy that to be free of it might make all other bondage
and put them to a non-plus in all their resolutions that they shall not know what to do or say for if the great teacher of his Church who hath much to say for our counsel and comfort in such cases if he I say under this cloud be so puzzled as he is put to what shall I say what may others expect 8. As Christ by his perplexitie till he had nothing to say hath purchased an open mouth to his people in their addresses to God So when any of them are perplexed they ought not to be discouraged at it but should look to him who hath tasted of that cup for their comfort and behoof Therefore is it left on record that he was put to what shall I say not asking counsel at any by this question but testifying his real perplexity 9. Prayer is the special mean of relieving troubled and perplexed souls which will finde out a vent and outgate to perplexity if there be any to be found under or in heaven Therefore Christ betaketh himself to this remedy And whosoever do neglect it and betake themselves to carnal shifts will prove Physicians of no value and will heal their own wounds slightly or prove miserable comforters and adde to their own sorrows 10. As God doth not break off his relations to his people when he plungeth them under sad exercises and perplexities but continueth still a Father so it is the duty of Saints to hold fast this interest and to make use of it in prayer and it may be cleaved unto in the midst of great perplexities For in this Christ hath cast us a copy who in all this agony pleads with God as his Father and teacheth Saints that they have warrant to do the like 11. Albeit Christs wrestling betwixt the inclination of his holy nature and his obligation by his office was free of sinne as hath been cleared Yet his experience of this exercise may teach Saints that he will be very tender of their ravings in their feavers and that he will pity them when they are tossed betwixt inclination and conscience of duty betwixt a willing spirit and weak flesh and when the fleshes word is first out and the Spirits word followeth after it to correct it for here he hath come as neare us in this exercise as might be without sinne that he might sympathize with us in it 12. Were our distresse and perplexities never so great yet it is our duty to beleeve the power of God that he is able to deliver them out of them all if he please for Christs prayer save me from this houre oâ— this sad sit of trouble doth import that he beleeveth God could do it if he would 13. The sense of wrath is insupportable to humane flesh and sinlesse nature will abhor to be under the wrath of God above any oâ—her sad lot for both these are imported in this prayer of Christ save me from this houre as is before explained 14. Saints ought not to be discouraged when the strength of exercise and tentation doth overturn their resolutions for a time but they are to expect that after they are laid by they may yet recover and acquit themselves as becometh for herein Christ hath paved a way though without sinne who after his holy inclination would have declined his work yet continues resolute to undertake it 15. It is the duty of Saints not to lean much to their own inclinations especially under exercise how innocent soever they seeme to be But they ought to reckon that usually their inclinations and choice are different from what is their duty and the Will of God concerning them For so much doth Christs exercise teach us who though he without sinne desired to decline wrath yet he quits that desire because the thing desired was inconsistent with that to which God had called him 16. The conscience of our duty and of our obligation to God not to neglect it ought to moderate our desires concerning our own safeties for so doth Christ recal his former desire with this But for this cause came I unto this houre That is this calling to suffer this was laid upon me and I have undertaken it and therefore will not now decline it 17. Christ commends his love unto his people in that he would decline nothing that his office and calling required should be done for them how much soever he abhorred it in his sinlesse nature Therefore after he had testified his abhorring this cup yet for our sake he submits to drink it Verse 28. Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe In this verse is recorded Christs outgate and consolation it begins at submission in his prayer that God would so dispose of him as might glorifie his own Name without respect to his ease or inclination And as this evidenceth the calme temper of his minde so his consolation is perfected by a voice from heaven testifying that as the Father had glorified his Name already in Christs life so he would glorifie it yet more in his death From Christs submission Learn 1. It is the duty of Gods children not to expect always or at the first an outgate by a change of Gods dispensations toward them but rather to seek it by a change of their own disposition within them making them fit to undergo such dispensations for herein Christ hath cast us a copy in laying aside the inclination of his nature to be rid of trouble and submitting to it 2. It is the duty of Saints under trouble to prefer the honour of God and to seek how it may be advanced before their own ease for Christ ends all his debates with this Father glorifie thy Name though by my trouble and suffering 3. Submission unto the Will of God is a real outgate from trouble and a special victory over it for hereby Christ gets an issue of his agony and perplexities Father glorifie thy Name See Mat. 26.39 Acts 21.14 4. The way to attaine submission is to be tender of Gods glory and to account that dearer unto us then any thing else for this leads Christ to submit unto this bitter cup that hereby the Father glorifieth his Name Whereas on the contrary mens selfishnesse and want of zeal is a great enemy to their submission From the Lords comfortable answer Learn 1. Sorest exercises are not sent on Gods children to destroy them but when in their perplexities they seek to God and submit to him there will be a comfortable issue for immediately there came a voice from heaven c. and so not only is he delivered but the sorer his exercise had been it is the shorter 2. There is no true comfort against soul-trouble but what comes from God and is spoken by him from heaven for this comforts Christ There came a voice from heaven And albeit we are not to expect such extraordinary manifestations nor did Christ simply need them in such a
that will direct the passengers in walking by the infallible directions of his Word by the inward direction and illumination of his Spirit accompanying the same and by his gracious providence hedging them in from many debordings In all these considerations it is Christs prerogative that he is the way and the truth So that Saints may trust his guiding and lean on their beloved 8. It is Christs prerogative above all other wayes that not only he is the truth but the life also For other wayes cannot furnish passengers but they may faint and die in them nor can they lead to a blessed rest But He is a way who quickneth the dead when they are brought to it who furnisheth the passengers that walk in him so that they will walk and not be weary and who is the author of eternal life who living by himselfe and having merited life by his death doth conferre eternal life upon walkers at the end of their journey Therefore is it subjoyned I am the life See Chap. 17. 2. 9. The right method of making use of Christ as a way is first to close with him as truth and in his Word of truth and to walk on beleeving upon which life will follow both for present and everlastingly for this way is first the truth and then the life 10. It is mans chiefe misery to be separate from God and his happinesse to have accesse to him and enjoy him for that is the advantage to be had in this way even to come to the Father 11. Christ is so the way to God as there is no other beside unto which a man can lean but it will deceive him No saving knowledge of God can be had but by him our reconciliation vocation accesse to God in prayer and glorification must be through him and by him for No man cometh to the Father but by me 12. Albeit there be no way unto God beside Christ yea albeit all things beside would discourage poor sinners yet such as have fled to Christ may draw near with boldnesse for albeit no man cometh to the Father but by me and all doores beside be shut yet saith he I am the way the truth and the life Verse 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him In this verse the other ground of consolation propounded ver 4. is cleared in answer to the second branch of Thomas his doubt concerning the place whither Christ went or the Father to whom he went in that place Christ sheweth that this might be known by knowing of him he being one in essence with the Father the expresse image of his person Heb. 1.3 Col. 1.15 and he in whom the fulnesse of the Godhead dwelleth bodily Hence Christ inferreth in answer to Thomas his objection that from hence forth they know and have seen him not only in respect of sufficient means but they having known him Chap. 6. 69. they might henceforth know that they knew the Father in him and had seen him formerly in seeing of him Whence learn 1. The Father is savingly known in the Son and in him only To know or see him with mortal bodily eyes is impossible the knowledge of him in the creation and in external representations and manifestations of his glory is but imperfect nor can it suffice to salvation To know him in the Law or covenant of works doth but work wrath But in Christ he is held out to be known perfectly and to salvation for if ye had known me ye should have known my Father also And this further clears that to know him is life eternal 2. To know Christ rightly is the summe of all saving knowledge both of God and of the way to him and happiness with him Therefore doth he solve all Thomas his doubts by pointing out himselfe as both the way and he in whom the Father may be known 3. Christs followers do need a new gift to discern what they have or know savingly and to have it born upon them by him for their encouragement Therefore albeit the disciples had saving knowledge of the Father in some measure yet they knew not so much till Christ bear it upon them ye know him 4. It is the duty of beleevers to emprove the means of encouragement which Christ affords them and it is their fault not to see what he discovers to them of their enjoyments and condition Therefore saith he from hence-forth ye know him Not that upon the matter they knew him not before in knowing the Son But that now after this information and discovery they were bound no more to doubt but to know that they knew him for their own encouragement 5. It is the duty of these to whom Christ reveals their good condition not only to emprove it for the future but to look back to the times of their mistake and ignorance and make use of that which they then had and observed not both for humiliation for their short coming and for encouragement in him who was better to them then they were aware Therefore doth he not only alleadge ye know him for present but have seen him for the time past that they might observe and emprove that Ver. 8. Philip saith unto him Lord shew us the Father and it sufficeth us From this to ver 15. this branch of the consolation of knowing the Father in the Sonne is further insisted on by occasion of a new proposition of Philip another disciple And by this means also he clears up that argument of consolation insinuate ver 1. that he was God one and equal with the Father This verse contains Philips proposition Wherein he expresseth a great desire to have the Father shewed unto them promising great satisfaction to himselfe and the rest thereby But he failes in that he is not satisfied with the right way of seeing the Father but declining to be led so far about to know the Father as he conceived the seeing of him in Christ to be he desires for their satisfaction an immediate and clear sight of the Father his glory and majesty Whence learn 1. The doctrine of Christ is not taken off his hand even by disciples except with much difficultie for after Thomas his objection Philip starts a new difficultie when Christ is clearing them most sweetly 2. It is the duty of disciples who are convinced of their ignorance not to rest in such a condition but to labour after knowledge for Philip not knowing the Father as he desired would have him shewed to them and this is commendable in him 3. Such as would have saving knowledge of God and divine mysteries must expect and seek it only from Christ for this is commendable also that he takes this course Lord shew us the Father See Matth. 11.27 4. Such as expect to be taught by Christ must employ him by prayer with much humility and reverence for Lord saith he shew us the Father 5. It is not
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
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
great advantage of accesse to God and successe in prayer if they be and abide in him Whence learn 1. As the communion betwixt Christ and beleevers is very intimate so they who have attained to it need frequent up-stirring to persevere in it not only to prove the reality of what they have thereby and that by continuance they may reape the fruits of communion which they will not finde at first John 8.31 32. But also because for the most part men are so ignorant of the way of constant employing of Christ in all things so unwilling to deny themselves and depend so ready to swell with conceit if they have any thing for present And so hotly assaulted with tentations if their faces be toward Christ and kept so poor and empty in themselves in Christs deep wisdome that they get not leave to run away from him That they are every day ready to weary of this duty Therefore it must be again recommended that ye abide in me 2. Albeit when a man hath fled to Christ he may exercise him sharply and permit him to be buffeted very sore yet nothing doth warrant him to give over abiding in him or to think that Christ will cast him off for whatever his dealing be we are allowed to credit nothing to the prejudice of his Word which still saith to such Abide in me 3. Such as do entertain communion with Christ will not only be much conversant with his Word but will study to have it deeply rooted and constantly setled in their heart by faith meditation and prayer for of such as abide in him it is verified my words abide in you See Col. 3.16 4. The way how such as have fled to Christ to finde communion with him ought to take him up and finde communion mutual is in and by the Word for on our part when we are driven out of our selves to be found in him our only recourse is not to seek to climbe up to heaven or descend to the deep but to lay hold on him in a word of promise and to trust to it whatever be the verdict of tentation or sense or dispensations And on his part He is to be found in his Word hid in our heart by faith and being sought without his Word he is sought without himself and it is by his breathings on his Word laid up by faith in our hearts that he sensibly evidenceth how near he is to us Therefore in place of his abiding in us as the other branch of mutual communion he puts the words abiding to shew that he is to be found only in his Word and that they who have the Word abiding in them by faith have him abiding in it If ye abide in me and my words abide in you See Rom. 10.6 7 8. 5. As it is sense of need which driveth beleevers to Christ so by their coming to him their sense of need is not taken away but rather augmented their clearer light making greater discoveries and enjoyments begetting much work and many errands for here it is supposed if they abide in him they will have yet more work for prayer And indeed it is by this means that he keeps them abiding in him whereas otherwise they would be ready to run away So that to grow in sense of need is not a mark of one wanting communion but of the contrary 6. Whatever be the wants and necessities of them who keep communion with Christ yet abiding in Christ will breed them that they can see no out-gate but by prayer nor can they essay any other mean till first they go to God for Abiders in Christ are put to ask and see the necessity and excellency of prayer 7. As prayer is the only out-gate for abiders in Christ so they are actual supplicants and their keeping of communion promoveth prayer the Spirit being a Spirit of prayer in them and their keeping communion with him making them delight to have many errands to him that so they may be much in his company for of them it is said ye shall ask 8. Such as keep communion with Christ will thereby finde a conformity promoved betwixt God and their will in the matter of their desires so that in so far as they are renewed and hold communion with him their unruly lusts will be subdued and their unlawful desires whether for matter manner or end will be laid aside and they will acquiesce in the good pleasure of God and seek the most excellent things Therefore it is offered here Ask what ye will Not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but that in so far as they abide in him and his words abide in them their wills will be limited in asking by his Word and Will and the Spirit in them will make intercession according to the Will of God Rom. 8.26 27. Though otherwise their unrenewed part will be debording and when they interrupt their communion lusts will make their prayers muddie 9. Such as keep communion with Christ will not only see their wants and be put to prayer but they will have an high estimation of the answer of their prayers as a thing they cannot want for it is an encouragement to them that it shall be done unto them 10. A right sense of need in supplicants and a due estimation of the hope of audience is an argument to move them to entertain communion with Christ and not to go far from him lest they misse their help when they have most need for it is an argument strongly pressing them to abide in him that what they ask shall be done to them See Mic. 7.7 11. Such as entertaining communion with Christ do conforme their desires to his will and present and prosecute them by prayer though they were never so many or difficult to compass yet they shall get a good answer and they dwelling constantly in Christs bosome shall finde it but a short step to go to God through him and get audience in every particular need for ye shall ask even what ye will and it shall be done to you And albeit he may exercise supplicants for a time for their good yet they shall succeed at last according to the tenour of the promise See 1 Joh. 5.13 14. Whereas the ill entertainment of communion makes us speed worse in our particular suits even albeit the things desired be lawfull Verse 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples In this and the two following verses Christ doth presse fruitfulness upon his disciples which formerly he had recommended as the effect of keeping of communion and as a strong motive to it So that by these arguments he doth not only presse fruitfulnesse in it selfe but also doth more strongly urge them to keep communion with him since fruitfulnesse which is so commendable cannot be attained without it The arguments pressing fruitfulnesse are three whereof the first
received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
work and Kingdome of Satan is destroyed Doct. 1. Satan is a Prince who by his tyrannical usurpation and by a voluntary consent of deluded souls doth get and exercise a tyrannical government over the children of men so long as they are without Christ for he is the Prince of this world 2. Christ by his death did condemne and overcome Satan and hath made his conquest evident to the conviction of men by the effects and operations of his Spirit in doctrine condemning Satan and his work in men casting him out miraculously and destroying his work in beleevers for he supposeth it as a clear and undeniably truth that the Prince of this world is judged 3. By this judging of Satan the Spirit hath made it undeniably evident that Christ hath all authority and power to preserve his Church triumph over his enemies and order all the confusions that Satan and sin have occasioned in the world for whatever were their thoughts of Christ yet when it shall be evident that Christ took Satan the great disturber to task and foiled him it cannot in reason be denied but he is Soveraigne Judge and Lord having all power in his hand and all his adversaries under his feet He shall convince the world of judgement because the Prince of this world is judged 4. By the poweâ— of Christ evidenced in condemning and triumphing over Satan it is made apparent to all the wicked that their condemnation is already passed in the judgement and condemnation of Satan their head and Prince and to all the godly who flee to Christ that they are absoâ—ved and freed from the tyranny and Kingdome of Satan in Christ the conquerour for thus this juâ—gement may be brancheâ— out on both hands as proviâ—g the condemnation of the wicked and absolution of the beâ—eever because the Prince of this world is judged 5 Such as are savingly convinced of Christs righteousnesse ought also to be convinced of their absolution and deliverance from Satan thereby and to feele the effects of Christs dominion in his daily subduing of Satan within them and it will be their comfort to fiâ—de this For so much is imported in reference â—o the Elect as this is subjoyned to the former particulars That not only having fled to Christ for righteousnesse who hath given visible evidences of his dominion over Satan they may be comforted in their deliverance from such a Tyrant But that having found righteousnesse in Christ to cover their guilt v. 10. the next woâ—k of the Spirit will be to convince them of Christs authority to rule and that not so much by any outward or common effects without them as by his destroying of Sâ—tan and his Kingdome within them For upon the justification of beleevers the Spirit evidenceth Christs getting a throne in their heart to vindicate them from the slavery of corruption by casting down Satan from his dominion and power over them and convinceth them of judgement and freedome from slavery thereby because the Pâ—ince of this world is judged And where conviction in this particular is not it brings conviction of righteousnesse in question Verse 12. I have yet many things to say unto you but ye cannot beare them now 13. Howbeit when he the Spirit of truth is come he will guide you into all truth For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come Hitherto Christ hath insisted upon the first benefit to be expected by the coming of the Spirit for their encouragement The second followeth in these verses relating more immediately to the Apostles themselves wherein is promised That however for present they were not capable of the many things he had to say unto them v. 12. yet the Spirit should by his coming supply that defect And 1. Should guide them into all truth as being the Spirit of truth and speaking what is common to him with the Father and Sonne 2 Should shew them things to come by being a Spirit of prophecie to them as extraordinarily gifted men and by revealing the great things abiding them and others as beelevers v. 13. how this purpose v. 12. compared with v. 13. ought to be understood is already cleared on chap. 14. 25 26. compare also chap. 15. 15. In summe it imports That whereas Christ had spoken many things summarily which he was ready to enlarge but that their incapacity hindered him he here undertaketh that the Spirit should make up this by enlightening their understanding to take up what he had said and by explaining and enlarging the same more distinctly They who to savour unwritten traditions do assert from this that the Spirit did teach somewhat which Christ had not taught them do nothing at all promove their own cause for whatever was taught them by Christ himself or by the Spirit afterward was by them faithfully communicated to the Church and committed to writing And for these things which men urge as unwritten traditions beside the Sripture they are such toyes as Christ needed not say ye cannot bear them seeing they might easily be born by them who have lesse then the Apostles then had and are more common and trivial then many things he had taught them From v. 12. Learn 1. Many are the precious truths of the Gospel to be learned by beleevers and which are needful and comfortable for them to know for there are many things to say 2. Christs heart is so large and so tender toward his followers that he hath never said enough when he hath said most for their instruction and encouragement for after all the former sweet doctrine I have yet many things to say unto you saith he 3. Our hearing and learning much of divine truth ought to tend mainly to let us know that there is more to be learned that so we may be humbled in what we know and our desires may be kindled after the knowledge of more Therefore also doth he break off the former sweet instructions with this I have yet many things to say unto you 4. As men by nature are uncapable of divine truths till they be taught them by the Spirit so even they who have received the Spirit in some measure may yet remain very incapable so long as they want a further measure of the Spirit and do continue under weaknesse and errours of minde prepossessing them or do give up themselves to excessive sorrow for so it was even with the disciples notwithstanding the measure of the Spirit they had received They continued still so carnal and weak were so prepossessed with errours concerning Christs Kingdom and so taken up with sorrow v. 6. that he must say ye cannot bear these many things now 5. Men are never sufficiently capable of divine truths unlesse their understandings do comprehend them and their hearts and affections do digest them as not to be stumbled or quarrelled at that so they may reap the fruit of them for so much doth the expression
ye cannot bear them import It may allude to burden-bearers who do shrink under too heavy burdens as their weak understandings and preoccupied affections were ready to do under these high and spiritual truths or to weak stomacks which cast up the strong meat they cannot digest 6. The most choice of outward means and advantages will not profit men nor cause them to make progresse unlesse the Spirit concurre therewith for they had even Christ to teach them and yet they cannot bear his words to profit thereby 7. Our own infirmity dulnesse and incapacity do obstruct our mercies and hinder the revelation of many precious truths unto us for Christ saith not these many things because they cannot bear them 8. As Christ takes particular notice of the state of his disciples so he tenderly deals with them according to their strength and condescends to their weaknesse and incapacity for he spares at this time to let out these things unto them because they cannot bear them now See Mark 4.33 From v. 13. Learn 1. There are no infirmities of Saints wherein they do not approve themselves for which Christ hath not a remedy nor do they lose any opportunity which he cannot make up Therefore whereas they lost many advantages they might have reaped in his company by their own greatness he subjoyns this as a comfort that it should be made up by the Spirits coming 2. It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh doth reveal truths clearly and bear them in with life and power upon the heart and doth renew mens spirits to embrace and submit unto them for it is by this means that the disciples losses are made up Howbeit when the Spirit is come he will guide you 3. As it is the duty of beleevers to know all revealed truths necessary for them in order to salvation or in their places and stations so they will need the Spirits teaching and guiding for taking up all and every divine truth even the least and smallest point of it for it is needful he guide into all truth 4. The doctrine revealed by the Spirit unto the Apostle containeth all necessary truths and so is a most perfect rule of faith and manners for it is promised unto them that he will guide you into all truth 5. It doth set forth both the truth and divine authority of the doctrine of the Apostles that it is taught by the Spirit who is a Spirit of truth and that the doctrine is not his only but communicate by him from the Father and Son also Therefore is he here called the Spirit of truth And it is given as a reason why he will guide into all truth for he shall not speak of himself only but whatsoever he shall hear with and from the Father and the Son that shall he speak 6. It contributes to the encouragement of beleevers that the Spirit of God who taketh charge of them knoweth things to come and so can reveal them that they may be encouraged or warned and hath a soveraign providence over and about them for this his knowledge is imported in that he will shew things to come 7. The Spirit of Christ did communicate unto the Apostles and by them unto the Church such infallible predictions of things to come as were needful to be known and are useful to the Church in all ages for he will shew you things to come saith he 8. The Spirit of Christ by the doctrine of the Apostles did bring life and immortality and the future glory of believers to light 2 Tim. 1.10 And where he cometh doth so clearly and fully perswade believers thereof as may bear them out under all present pressures and discouragements Thus also doth shew things to come by their doctrine and to them and all succeeding believers Verse 14. He shall glorifie me for he shall receive of mine and shall shew it unto you The third benefit to be expected by the Spirits coming and an enlargement of the former is that he shall glorifie Christ by communicating and shewing unto them what he receives of him Which is to be understood not only of that truth that he communicates from Christ unto them of which v. 13. but also of all these extraordinary gifts and that power to work miracles of that efficacy accompanying and bearing in the doctrine of Christ of his bringing all that to a glorious effect which Christ had done for his people in his state of humiliation which otherwise seemed very ignominious and of his communicating the influences of the fulnesse of Christ in heaven to beleevers on earth By all which communicate from Christ he shall make it evident that Christ is glorious and to be acknowledged as such by his people Whence learn 1. It is not only the particular satisfaction of beleevers but Christs honour also that they should look to in their spiritual enjoyments so that it is not enough they be refreshed and satisfied unless he also appear glorious and become great in their hearts thereby for this tends to their encouragement that by what they shall receive from the Spirit he shall glorifie me saith Christ 2. Albeit Christs person doctrine actions and sufferings in the state of his humiliation were clouded under obscurity and ignominie yet as he is still glorious in himself so the Spirit after his Ascension did and in all ages doth proclaim his glory and excellency in his person doctrine and operations to the conviction and satisfaction of beleevers for he shall glorifie me 3. It is the work of the Spirit where he is communicate not to extol or teach men to cry up themselves who do receive him nor yet to glorifie and exalt any other thing in the Church but Christ alone exalting his person making his Word singularly effectual pointing out his ignominious sufferings as the only mean of life and himself as the storehouse of his people for the true Spirit shall glorifie me saith Christ 4. As all the fulnesse communicate by the Spirit to the Church in the primitive times and after-ages is communicate from Christ for it is mine saith he he shall shew unto you so the way to have Christ high in our hearts is to have the Spirit keeping intercourse betwixt him and us and conveighing daily of his fulnesse and the warme thoughts of his heart and good-will to us for this is the Spirits employment and by this he glorifieth Christ for he shall receive of mine and shew it unto you Verse 15. All things that the Father hath are mine therefore said I That he shall take of mine and shall shew it unto you Lest by the former expression of the Spirits receiving and communicating of what is Christs the Father should seem to be secluded from this great work Therefore he subjoyns for explication that by reason of the unity of essence all things are so the Fathers as they are his also and therefore
depend on the promise of the Spirit 8. When we try the solidity of our faith we should look especially to its ground whether it be the solid Word of God or some extraordinary work only which may affect for a time but not prove constant enough for in this their professed faith was faulty that it was begotten rather by the act of his proving his omniscience then by the Word 9 We may have very low thoughts of our own faith as its best when we consider the many defects thereof and how far short it cometh for in this their faith was faulty that however they beleeved he came forth from God yet their faith fell short in what was their present exercise concerning his return to the Father Verse 31. Jesus answered them Do ye now beleeve 32. Behold the houre it cometh yea is now come that ye shall be scattered every man to his owne and shall leave me alone and yet I am not alone because the Father is with me These verses contain Christs entertainment of this Profession wherein taking hold of their profession of faith in so far as it was real and checking their presumption and carnal confidence therein for both these are imported in that question v. 31. he warneth them that their faith should get a trial and their presumption a sad shake very shortly when at his trial they should be scattered and put to shift for themselves leaving him alone who yet should not be alone having the Father with him Whence learn 1. Christ takes notice of no effect his doctrine produceth unlesse faith be one and a chief effect for of all they said he takes notice of that as of greatest importance if it had been such as they thought it was do ye beleeve 2. When men have attained to some measure of faith they may have yet cause to be humbled that they have been so long in learning that lesson for do ye now and not till now beleeve 3. Christ takes notice of mens attaining to any measure of faith that he may put them to work for do ye now believe is a taking hold of what they grant that now he may put them to that exercise mentioned afterward which before could not so conveniently be done 4. Christ doth hate presumption and carnal confidence were it even in his dearest people for this question doth also import his disdaining of their presumption and that he would shortly give them a proof how far they were mistaken 5. As when men are enabled to beleeve they ought to look for work so presumption mixed with faith doth portend a winnowing storme and that near at hand for do ye now beleeve the houre cometh yea is now come even that same night that ye shall be scattered c. 6. Presumption is a disease not easily cured by any caution and warning from the Word till the presumptuous finde his own weight in trial for this must refute it an houre of scattering 7. Though Christ be most tender of the broken spirits of his people and of their sad condition yet he will not spare to humble them when presumption is aloft were their condition otherwise never so sad for when he is comforting them against his departure he hath yet a sad word to check their presumption 8. The doctrine of trials is oft-times but carelesly heard by presumptuous men and they may meet with that which they little ponder Therefore a behold is prefixed to this doctrine 9. The trials of Christ and his followers as they are violent so are they determined by God and short for it is an houre a bitter houre indeed but a determined and short houre and therefore we should take heed an houre produce not that which may shame us for ever 10. Continued-in presumption and carnal confidence will undoubtedly cause men to fall when trial cometh were they even Christs own dear children for here the ensuing storme is described from the sad effect it should produce in them of scattering and leaving him And if we consider their true grace their special and intimate acquaintance with Christ the many proofes of favour conferred on them the many proofs they got and saw of his divine power their singular engagements to Christ and their being forewarned of their danger If I say we consider these things and that yet they fall it may let us see that nothing will bear out men if deserted or given up to the power of presumption 11. Scattering and the dissipation of the societies of Gods people is one of the sad fruits of persecution for ye shall be scattered every man 12. Scattering is then not only our affliction but our sin and weaknesse when trouble and hazard makes us selfish and seek to shift for our selves little considering the hazard of the interest of Christ for this followes on their presumption ye shall be scattered every man to his own that is not only going to their own home as afterward they did but their shifting for themselves when they leave their Master alone in the garden 13. It is a part of the trial of honest sufferers that in their sharpest conflicts they may be deserted even of them who not only make faire professions but have real honesty and may be left in the gap there alone for herein Christ hath paved the way who was left alone And albeit none could joyne with him in enduring these sufferings whereby he redeemed his people yea albeit his care was to have them exempted chap. 18.8 yet it was a trial and exercise unto him to be thus left alone 14. Let never so many desert Christ and his truth yet he will own and stand to it for he is left alone and yet stands alone in that conflict 15 The condition of sufferers is not so desolate and solitary as spectators or sense at first view would judge for though they leave him alone yet I am not alone saith he 16. God may be pursuing his own dear children in great displeasure with whom he is yet graciously present upholding them with the one hand as he smites with the other for the Father is with me saith Christ when yet the Father is pursuing him hotly for the sins of the Elect and deserting him Matth. 27.46 17. The presence of God alone is sufficient to sustain a soul when deserted of all under saddest difficulties for though ye leave me alone yet I am not alone because the Father is with me Verse 33. These things I have spoken unto you that in me ye might have peace in the world ye shall have tribulation but be of good cheer I have overcome the world In this verse is contained a conclusion not only of the immediatly preceding purpose or chapter but of the whole farewel Sermon wherein having spoken many and divers things to them wherewith they were variously affected he sheweth that his scope in all of it was to promove their peace in him The necessity whereof appeareth from the troubles they shall meet
them in that state And albeit his intercession have influence also upon their beleeving and is a mean to draw them to it yet Christ doth not mention that in the Apostles audience because none can make comfortable application of Christs intercession to themselves till first they be drawn to beleeve 5. True faith is begotten by and grounds it self upon the Word of God delivered by the Apostles without doating on signes and wonders or expecting any other revelation of the minde of God for they beleeve on me through their word Which also imports that that Word will be continued and a Ministry to preach it so long as there is a Church or any to be converted 6. Such as are taught to discerne the divine authority of the Word will not stumble at the despicablenesse or meannesse of instruments carrying the same but will close with it by saith to salvation for albeit it be their word as the instruments who were but mean and despised men in the world yet they beleeve on me through their word From v. 21. Learn 1. The whole bulk of beleevers and Catholike Church though of different Nations and conditions are but one body in Christ their Head having one Spirit one faith one baptisme c. Eph 4.4 5 6. for this is Christs aime wherein he succeeds that they which shall beleeve may be one 2. Whatever adversity there be among beleevers in administrations gifts and operations yet this doth not nor ought hinder their being one in him and all of them have alike interest in him and his love for when he mentions the Apostles who were extraordinarily gifted and all beleevers of all sorts he prayeth that they all may be one 3. As it is the great dignity and priviledge of beleevers to be one so their emproving of this priviledge and living in unity is the summe and compend of their happinesse and the mean of obtaining all other blessings Therefore doth Christ so oâ—ten pray for this and for this only in place of all that they may be one See Psal 133.1 2 3. Jam 3.16 4. Whatever be the bonds of unity among beleevers or their obligations to it yet the emprovement thereof to the uniting of them must be sought and given of God and Christs intercession made use of for that end for so much doth Christ teach us while he prayeth that they all may be one 5. The union of beleevers prayed for by Christ is not every combination or consent even of Saints nor a conjunction in any sinful course but it is an union in God and in the wayes of God for this doth Christ pray for that they may be one in us 6. The way to keep up true union among Saints is that they keep close communion with God in Christ lest otherwise if they be carnal this breeds strife 1 Cor. 3.3 for so much also is imported in this prayer that they may be one in us or by being in us and keeping communion with us 7. The true union of beleevers among themselves doth resemble that union betwixt the Father and Son partly in respect of the strictness of the union that this union cometh nearest to that inexpressible union though indeed it be infinitely short of it and doth far surpasse any other conjunction And partly that as the Father being in the Son and the Son in the Father they do mutually delight each in other as a consequent of their union Prov. 8.30 so this union of beleevers is testified and entertained by spiritual exercise of mutual edification to which also may be added that from this union betwixt the Father and the Son who is our Mediatour this union of beleevers doth flow that they are made one in them Therefore again doth Christ pray That as thou Father art in me and I in thee they may be one in us 8. The true union of beleevers will not consist in contemplative notions or outward professions but ought to expresse it self in visible fruits as here is subjoyned that the world may beleeve c. 9 In expressing the fâ—uâ—ts of union beleevers ought not only to respect the honour of God and their own edification but they ought to study such a conversation as as may either convince or convert others and bring them to the acknowledgment of Christ and his truth for this the end propounded here that the world may beleeve that thou hast sent me See 1 Pet. 3.1 2. 10. The people of God then walking in an united way is a special mean to convince the world of the excellency of Christ and of the truth of Christian Religion and so either leave them inexcusable or convert them whereas schismes and rents among them is a ready mean to beget and cherish Atheisme in the world for when they are one in us the world shall beleeve that thou hast sent me Verse 22. And the glory which thou gavest me I have given them that they may be one even as we are one In this verse Christ to presse this suit before the Father and convince his Apostles and all beleevers of the necessity of this union holds forth what excellent priviledges he had conferred and allowed upon them to advance their union even a communication of that glory given to him by the Father Which is not to be understood as if the essential glory and attributes of Christ as God or the glory of the personal union of the manhood of Christ to his Godhead or of the office of Mediatour were communicable to any other or that any glory given to him is communicate to any in the same measure with him nor yet only of the glory of the Apostleship or Ministry committed to him For that was given only to the Apostles and their successours this to all beleevers But the meaning is That as his incommunicable glory is made forth-coming for them so the glory of Sonship of his sanctification without measure of being on Gods secrets and dwelling in his bosome and of his union with the Father is communicate to them in its own kinde and measure and they are made Sons sanctified in part admitted to the knowledge of the Fathers secrets and to be one with the Father in him and all this in order to their union which also is a resemblance of that glory of his unity with the Father communicate unto them Whence learn 1. Christ is truly glorious having not only essential glory the same and equal with the Fathers glory and which was declared to be in him by his exaltation but our nature being exalted in him to the glory of the personal union and of the offices and dignities following thereupon for there is the glory which thou gavest me 2. Christ is communicative of his fulnesse to his people all his excellencies being either communicate to them to partake of or daily forth-coming for them for the glory which thou gavest me I have given them 3. All that is in Christ for beleevers or communicate to them from
his Master by an avowed denial yet others have need to look to it who though they professe him yet their practice doth refute their Profession Tit. 1.14 2 Tim. 3.5 And namely when they practise not such duties as are required of disciples such as hearing and abiding in his Word John 10.27 and 8.31 self-denial and bearing of his crosse Mat. 16.24 mortification Gal. 5.24 walking after his Spirit Rom. 8.1 meeknesse Matth. 11.29 mutual love John 13.35 and several other duties recorded in Scripture From v. 26 27. Learn 1. As Satan is incessant in pursuing so he knoweth how to fit tentations to every mans humour that they may take Therefore Peter being all this while possessed with fear he hounds out his kinsman whose eare Peter cut off whereof belike he had some intimation and one who saw him in the garden that these considerations working yet more upon his fear might drive him to a new and more grosse denial 2. As it is Satans element to sin and draw others to multiply sin after sin so Saints especially may expect that when they slip they will be most of any incessâ—ntly pursued to adde sin after sin It being Satans delight to engage them especially in sin against God and by the throng of tentations to keep them from recovering their feet Therefore doth he thus pursue Peter the third time 3. It is the duty of the Lords people when they are tempted to consider what impediments the Lord layeth in the course of their sinning that so they may be ashamed to go on And it is their great sin when they do otherwise for whatever was Satans aime in choosing this instrument to assault him the third time yet the Lord thereby would shame him from his denial by bringing in so clear evidences against him that he was a disciple which he could not shift without much impudence and without open wronging of his Master as not worthy to be owned and that before them who certainly knew he had been one of his followers All which did contribute to make his sin of denial the more odious 4. Saints weaknesse is such as being assaulted they may fall again and again in the same sin as here Peters threefold denial teacheth us Peter then denied again It is indeed more grievous when men fall often again into the same sin even after they have repented for their former falling into it though the Scripture declareth not that to be inconsistent with the state of grace in a person but it may be more frequently incident to Saints to relapse often while they are still kept going under the power of tentations without getting liberty to draw their breath or recollect themselves which was Peters case here and pleads for more pity 5. A gap being once made in the conscience by sin it will easily grow wider and one sin will prove a needle to draw in the thread of another sin as here Peters experience doth witnesse who by one denial is drawn to another and who from simple denial proceeds to denial with an oath and then with cursing as the rest observe 6. When Saints begin to slip and do not make conscience of repentance for it God may let their defection rise to a very great height till they see cause to abhorre themselves indeed for so much also doth this experience teach He not heeding nor being affected with his first denial the Lord gives him up to mee denials and that with swearing and cursing that so his conscience may be alarm'd with the grossenesse of his way And indeed solid repentance in a backsliding way is seldome attained till the defection come to some height of grossenesse 7. Whatever be mens conceit of themselves yet the event will clear that Christs verdict concerning mans frailty is true and that their presumption is a liar for here immediately the cock crew to witnesse that before this time prefixed by Christ Peter had denied him thrice according to his prediction John 13.38 8. Albeit the Lord suffer his own to slip through tentation that he may correct their proud conceit of themselves and teach them to abide more in him yet he will not utterly lose but will recover them for the cock crew to put Peter in minde of what past betwixt Christ and him which being accompanied with other meanes draws him to repentance as is marked by the rest 9. The same means which men have had and yet have profited nothing by them may yet be much useful when God commands a blessing for albeit Peter was alarm'd by the cocks crowing first after his first fall Mark 14.68 yet he never remembreth Christs words but goeth on and the same mean with Christs look is blessed 10. The Lord is oft-times in mercy pleased to recover his people by very speedy repentance after their trial for discovering of their weaknesse is over And particularly such as through violence of tentations are driven upon sin do readily sooner recover by repentance then they who upon resolution and with deliberation engage in a course of sin for Peter being under a violent tentation in this his sinning immediately the cock crew to give him warning to repent which accordingly succeeds Verse 28. Then led they Jesus from Caiaphas unto the hall of judgement And it was early and they themselves went not into the judgement hall lest they should be defiled but that they might eate the Passeover Followeth the third and last part of the chapter conteining a part of Christs trial and the procedure about him in Pilates judgement-hall It may be taken up in foure branches In the first whereof in this verse is recorded how they led Jesus unto the hall of judgement or the place where the Romane Governours used to sit in judgement to have him sentenced and condemned by Pilate and executed accordingly Before all which we are to conceive as is marked by the rest that the chief Priests and their Councel had beside their examination of himself v. 19. examined false witnesses against him and adjured himself to declare what he was and upon his confession condemned him of blasphemy and adjudged him to be worthy of death And then with all speed they bring him to the Roman Governour as is here marked Unto which John subjoyneth that they themselves would not enter into the judgement hall lest being defiled they should be kept from the Passeover which they did not eat till this day as hath been cleared on chap. 13.2 Doct. 1. It may shame the Lords people in their negligence in going about his service to see the activity of wicked men in their ill courses particularly in their opposition to Christ for here having been at it all night they do not yet weary but led him away and it was early and they go themselves and do not send officers only 2. It pleased the Lord so to order as Christ should he brought before a pagan Judge and be by him condemned one reason whereof is given v. 31 32.
to any unbyassed person why the Lord should cause write the one and yet leave the other to uncertain Tradition and the fraile and corrupt memories of men 3. If the Lord was not pleased to write them but transmit them by Tradition as they do not only assert but pretend grave and weighty reasons why the Lord did so Upon what ground do they presume at all to stuffe their writings with them and do not leave them as he left them 4. If all these be necessary to salvation and yet the world could not contain the books that should be written of them were they written how shall they instruct that they have marked them all and how will they satisfie the Church that she hath yet a perfect rule of Scripture and all the Traditions they have recorded being put together 5. With what face can they upon this pretext obtrude Traditions upon the Church which are not only beside but clearly contrary unto the written Word of God as if the Spirit of God did contradict himselfe The truth is John closeth with this because what he had written was sufficient and the rest not possible to be overtaken nor yet necessary to be recorded for the use of the Church in all ages though they were necessary for the time and it be useful for us to know there were many such things though they be not particularly recorded as is marked on chap. 20.31 32. From this purpose Learn 1. This Gospel was written by John the beloved Disciple who being employed by Christ as a meet pen-man of such sublime doctrine did out of love and duty write so sweetly of Christ and hereby gives us occasion to try what love such a message by such a pen-man doth produce for This is the Disciple which testifieth of these things 2. All this Narration is of divine truth whatever we think of it and whatever many do esteem of it and other Scriptures Yet it wants not witnesses who were eye and ear witnesses and fully perswaded to assert the truth of it for saith he we know speaking of himselfe in the plural number or of himselfe with the rest of the Apostles that his testimony is true 3. It is the duty of Ministers to assert the truth of their doctrine and to set to as it were their Messengers seal to Christs truth which they publish for their own exoneration and for the encouragement of beleevers and as a witnesse against all who receive it not Therefore doth John call all his doctrine his testimony and asserts that we know that his testimony is true 4. It is impossible to get all said which might be said of Christ and to his commendation for so doth John assert that if the things which Jesus did should be written every one even the world it selfe could not contain the books which should be written And this may not only point out his excellency and the weaknesse of our judgements and memories but whereas our curiosity is still desirous to hear and know more this breaking off may call us back rather to see how we practice what it hath pleased him to record 5. The Lord in writing Scripture hath been pleased only to give us a short summe of the doctrine preached by Christ and his servants and an account of a part only of the miracles wrought by Christ That so he might shew his respect to our infirmity and weaknesse and might take away all excuse from the lazie and negligent by comprising his minde and will in so little bulk for therefore is John directed only to record this much and to omit the rest which could not be overtaken 6. This whole Gospel is divine truth worthy to be embraced and received by faith and that we set our seal to the truth of it and feed upon it accordingly Therefore doth John close all setting his Amen to this doctrine Unto him that loved us and washed us from our sins in his blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1.5 6 FINIS ERRATA Courteous Reader THou wilt finde several Errata in this Piece which by reason of my distance could not be prevented at the Presse Some of them of lesse importance are remitted to thy own care As namely mistakes in printing the verses of the Text Ex. gr ch 7. v 2 3 4. with which the fifth verse should also be printed Also the not printing the words of the Text in a different letter when they are repeated for confirmation of the Doctrines Mistakes also in pointing Ex. gr ch 2. v. 18 19. Doct. 6. line 9. Word foretelling r. words foretelling Ch. 3.34 Doct. 6. line 9. them They. r. them They. Ch. 6 62. l. 12. him likewise r. him Likewise Also frequent mistakes in citations of Scriptures Ex. gr ch 5 40. Doct. 4. l. 14. 33. r. 35. ch 6.30 c. D. 3. l. 5. 19. r. 14. ch 18.18 D. 1. l. 6 7. John 18.18 r. Job 24.12 v. 39 40. p. 373. l. 27. Mat. r. Mark ch 19.38 c. p. 390. l. 1. ch 22. r. ch 3.2 Likewise lesser escapes in words or sentences through the defect redundancy transposition or change of letters or syllables and through addition or want of words Ex. gr geace for grace loaf for loose Sephas for Cephas Janna for Anna as servant for as a servant itll morrow for till to morrow Christ for Christs doth for do hath for have simple for simply discernably for discernable visible for visibly implied for implieth prosecuting for persecuting of for off lay for liâ— These and many such are passed because the sense will easily clear them I only desire thee to correct with thy pen those that follow Chap. I. v. 1. Doct. 1. l. 4 5. r. the great Promise v. 2. l. last dele ver 3. v. 12 13. D. 2. l. 2. right r. rightly v. 15. l. 4. ver 37. r. to ver 37. l. 5. 14. r. 19. Doct. 5. l. last outgeings r. outgates D. 7. l. 1. A r. As. v. 16. D. 2. l. last this r. his v. 24. c. D. 4. l. 4 5. glory and r. glory of the. v. 40 c. D. 5. l. 4. r. have found the. v. 45 46. D. 3. l. 13. point r. pointing Ch. II. v. 3 4. D. 2. l. 3. great r. greater v. 5. D. 1. l. 4. dele of v. 18 19. D. 6. l. 11. given r. even Ch. III. v. 13. D. 4. l. 9. r. others who have v. 16. D. 3. l. 9. word r. world v. 20 21. D. 10. l. 12. To live r. so to live v. 22 c. D. 8. l. 3. mainest r. maniest v. 27. p. 43. l. last this r. at his Ch. IV. v. 1 c. D. 2. l. 6. t. did bear D. 8. l. 6 c. r. or v. 19 20. D. 6. l. 6. the r. her v. 46 47. l. 1. r. the miracle wrought upon v. 48. D. 4. l. 3. might r. may v. 51
leave you comfortlesse or Orphans 4. Let beleevers have what they will yet they are still Orphans and want comfort unlesse it come by the Spirit of Christ for it is by the Spirit this is made good I will not leave you comfortlesse 5. The Spirit in comforting taketh the patronage of beleevers as a Tutor of Orphans guiding and defending them and managing their affairs So that they who expect his comfort must give up themselves to be led by him for it is by his presence that they are not left Orphans but have him for a Tutor 6. Christ loves so well to be present with his people that he never withdraws his presence one way but he cometh to them another way Therefore saith he when removing in respect of his bodily presence I will come to you 7. When the Spirit cometh unto beleevers Christ cometh unto them not only because they are one in essence But partly because it is equivalent to his bodily presence yea and richly compenseth all that ever any had thereby So that they who have the Spirit ought not to complain of his absence in that way he was present with the disciples nor of any thing the Church can expect within time And partly because the coming of the Spirit is not to obscure Christ or cause him to be forgotten but to keep his memorial fresh as if he were come again in person of which more on Chap. 16. 14. For these causes it is that by sending of the Spirit I will come unto you saith he Ver. 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also The second benefit they reap by enjoying of the Spirit is a sight of Christ while as the world are to be deprived of the sight they had and abused This was performed not only or so much in their seeing him bodily after his resurrection as in a sight of his spiritual presence coming by his Spirit whereby he will confirme his coming to them ver 18. and which they shall enjoy in the present time as the words read ye see me till they come to that everlasting and full sight in glory The third benefit is life whereby they are enabled to see and enjoy him whereof he gives his own life after his resurrection as a pledge Whence learn 1. It will not suffice beleevers that Christ do come unto unlesse it be gifted them also to discern and see him when he is come Otherwise he may be present and yet they want the comfort thereof because they see him not Therefore to the former promise of his coming ver 18. this is added ye see me 2. It is the deplorable and woful estate of the world that when Christ is most earnest in comforting his own they are thrust by as having nothing to do with these consolations Therefore is the encouragement guarded and amplified from the contrary state of the world The world seeth me no more but ye see me 3. Whatever manifestation of Christ contemners of him enioy they will be deprived of it for they are to be deprived of what they had of his bodily presence The world seeth me no more 4. Contempt of Christ doth ripen fast for a stroak for yet a little while and the world seeth me no more 5. Such as do not acknowledge Christs coming in the flesh shall never see his coming in the Spirit and such as despised Christ in his humiliation deserve that they should never get another sight of him to their comfort for this also is imported in this the world seeth me no more not only that they should not enjoy his bodily presence but that they should see him no other way as the contrary promise to the beleever maketh clear 6. It is the great misery of the wicked that they are eternally debarred from a sight of Christ in favour and mercy though they will see him one day in terrour for so much also is imported in this general The world seeth me no more 7. As a sight of Christ is the sweet life and happinesse of beleevers so it is their advantage that in saddest times when Christ is to outward appearance dead and gone and the world secluded from seeing him yet by his Spirit they shall enjoy a sight of him till they come to see him in glory for in opposition to the world it is subjoyned as their comfort but ye see me 8. The Spirit of Christ is an enlivening Spirit making beleevers capable of his presence he is their present life and a pledge of their living eternally for it is added as another benefit by the Spirits coming ye shall live 9. Albeit our Lord Jesus died for beleevers yet it was not possible that he should be holden of death but he rose again and liveth for ever for it is held out as a truth after his departure through the valley of the shadow of death I live See Rev. 1.18 10. The life of beleevers is derived from Christs life who is our Head communicating quickening vertue by his Spirit to all his members And their life stands in a continual dependance upon his life without which it cannot subsist for because I live ye shall live also 11. Christ hath made the life of beleevers in him as certain as it is certain he liveth seeing by his living after his death they are absolved and life is purchased to them and in his exaltation he hath taken possession in their name and stands engaged to make his members partake of his life and fulnesse for so much also is imported in this Because I live ye shall live also Verse 20. At that day ye shall know that I am in my Father and you in me and I in you The fourth benefit redounding to them by the Comforters coming is that whereas they had lately bewrayed much ignorance of him and of his unity with the Father then they should understand the great mysteries of Gods Kingdom that he is in the Father and consequently the Father in him and that there is a communion betwixt beleevers and him and consequently the Father and them in him This was accomplished to the Apostles when the Spirit was poured out and is in its own measure made good to every beleever in due time And under this is comprehended the substance of the mystery of Redemption that there is an essential union betwixt the Father and him as God and that as Mediatour he is in the Father by dependance and the Father in him by sustentation of his humane nature under his sufferings and by approbation and that there is a mystical union betwixt him who is in the Father as Head and all beleevers as members Whence learn 1. Albeit Christ be oft-times little known yea and much misconstructed yet it is most necessary to know him and what his interest in the Father is Therefore it is hold out as a singular fruit of the Spirit to understand this 2. Albeit