not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as
all the wonders that God wrought of oâ—â— upon the creatures fâ—â— this peâ—â—â—e a beleever may finde them all wrought within him in his spiritual restauration 6. By nature men aâ—e 〈◊〉 estranged and far from grace â—s a dead man is â—â—â—m life for so is here supposed that man is dead and needs Christ to be the resurrection 7. The only fountain and cause of the recovery of this condition is in Christ the author of both bodily and â—pâ—rituâ—â— resurrection as here we are taught 8. The only meaâ— to partake of this resurrection is by saith to lay hold on Christ for he that beleeves in me shall live 〈◊〉 Christ being thus laid hold on no bonds of spiritual 〈◊〉 shall hinder his quickening vertue to â—â—â—e them â—p but he will make the very dead to live for he that beleeveth though he were dead yet shall he live This is not to be vnderstood as if any man that is dead by nature could in that estate lay hold on Christ by faith for he must first be prevented by passive regeneration and the infusion of grace But the meaning is that it is faith only that puts the sinner in a state oâ— life and is he saving exercise of infused grace without which all antecedent exercises 〈◊〉 discovery and conviction of sin and misery terrour c. will not availe as being common to Saints and regenerate men with temporaries From ver 26. Learn 1. As the children of God are by regeneration put in a state of life so they prove it by their after carriage by exercising the functions of spiritual life and being lively in their way for he to whom Christ is the resurrection to quicken him when he is dead he liveth 2. As spiritual life flowes only from Christ embraced by faith so it must be entertained and preserved by the same mean of faith in Christ for as the dead by beleeving do live so he that liveth must beleeve in me saith he The keeping in of our spiritual life is a continued resurrection as the preservation of the creatures is a continued creation And as the same power is employed in begetting and entertaining this life so the same mean of faith must still be kept in exercise So that they are exceedingly in the wrong who in their defections and â—istempers and in their swoundings and faintings do cast away their confidence 3. The power of Christ will be forth coming to preserve beleevers in him from an utter decay in their spiritual life So that albeit they may be overtaken with some degrees of death yet upon renewing of their faith they shall be recovered out of their swounds He will also preserve them from eternal death and bodily death it selfe shall not extinguish the life that is begotten and entertained by faith in Jesus Christ for he that liveth and beleeveth in me shall never die 4. It is the will of God that when he reveals truth we embrace it by faith and do not either reject it or give only a general assent to it in our judgements Therefore doth he pose her Beleevest thou this and thus should we daily pose our own hearts 5. In particular it is necessary that we be well grounded in the faith of getting life through Christ and that we make special application of the general promise made by him concerning this and that faith be not to seek in a pinch when Christ calls for it for it is in these matters that he requires her to professe her faith Beleevest thou this Verse 27. She saith unto him Yea Lord I beleeve that thou art the Christ the Sonne of God which should come into the world In the last place we have Martha's answer to this question wherein she assents unto what Christ had required her to beleeve and ads a confession of her faith concerning his person and offices which she professeth she hath beleeved before as it is in the original This she subjoynes not only as the ground of her faith in this particular unto which she now assents But her weak grip as would appear not being able expressely to apprehend all this which he hath spoken though she assent unto it Therefore she passeth it in a word and professeth her faith concerning his person and office acknowledging him to be the promised Messiah the Sonne of God and consequently professeth she beleeveth all that may flow from this Whence learn 1. Weak faith may grow up to more clearnesse and assurance by conversing and conference with Christ laying open our weaknesses to him and receiving instructions from him for her answer to Christs question is Yea Lord affirming that she beleeved it though yet weakly and so she is brought a further length then she had attained before ver 24. 2. In the matter of encouragements and promises the Lord hath so ordered it that some should be fundamentals such as the promise I am thy God the truths concerning Christs person and offices c. which comprehend many promises in them the rest being but a particular application of these generals to particular cases As here her practice insinuates recurring to this as a chiefe and comprehensive ground of comfort that he is the Christ c. 3. The consequences that flow from these fundamental encouragements and promises are so many and so full that one who beleeveth the first may yet not see these consequences so clearly nor yet so firmely beleeve all that flows from it for Martha as would appear cannot get all this so distinctly gripped when yet she beleeves that he is the Christ c. from which all of it necessarily flows At least this is clear that she hath beleeved that he is the Christ c. even when she doubted of this particular which he calls her to beleeve And this lets us see that they who beleeve these general encouragements have much more to be refreshed with then they have well considered and that it is of Gods rich love condescending to our weaknesse that he draws out these generals in particular promises relating to our particular necessities 4. When our faith staggers in any particular exigent or proves weak in beleeving particular promises it is our duty to recurre to these general grounds of faith and encouragement and hold them fast till we get more and study the fulnesse that is in them that we may be led on to more particular confidence for such is her practice whatever her former doubting or present weaknesse in beleeving were yet she beleeves and hath beleeved that he is the Christ c. The studying of Christs person and offices is a notable mean to confirme our faith in all the promises concerning all the benefits to be had in him for this she layeth hold on for that end I beleeve that thou art the Christ the Sonne of God which should come into the world The study of this will make us sure both of his good will as Mediators and power as God to do what he promiseth 6.
and by this he would assure them of his taking notice of greater things that may concern them for saith he Before that Philip called thee when thou wast under the fig-tree I saw thee 11. As a sincere heart through Gods blessing will easily receive satisfaction concerning Christ and be gained to him so the kindly fruit of such a work is to beget an high estimation of Christ for Nathaneel is satisfied and his satisfaction brings out a faire confession and commendation of Christ 12. The more a soul know of Christ it will not only esteem him but think and speak the more reverently of him and to him therefore doth Nathaneel call him Rabbi which he did not before 13. Christs All-seeing eye is an infallible proof of his Godhead whereby he knoweth all things of himself which every one would studie who embrace and close with him for whereas Philip had called him the son of Joseph v. 45. Nathaneel is convinced of more from what he heard Thou art the Son of God and as such a one closeth with him 14. That which maketh Christs Godhead comfortable to his people is that as Mediatour and by vertue of his offices they have a peculiar interest in him and particularly that he is a King unto them who will employ his divine power to subject them to his Government and to protect and defend them therefore Nathaneel subjoyneth Thou art the King of Israel We need not enquire whether by Israel he understand the Nation of Israel only being yet ignorant of the extent of Christs Kingdom or all the Israel of God also seeing the truth in that point is elsewhere sufficiently cleare to us Verse 50. Jesus answered and said unto him Because I said unto thee I saw thee under the fig-tree beleevest thou thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the Son of man In the last place we have Christs entertaining of this Convert in commending his believing on so easie termes and promising further grounds of confirmation And particularly he promiseth unto him and all of them a sight of heaven opened and of Angels ascending and descending on him This Promise may indeed have an allusion to Jacobs vision of the ladder Gen. 28. as accomplished in Christ who is the Opener of heaven and the way to it who reacheth to heaven in his divine Original and to earth in his manhood and whom Angels serve But it seemeth more safe to take it literally for some signes of his glory manifested to some that by their Ministry it might be published to all And as before this heaven had been opened at his Baptisme Matth 3. And Angels ascended and descended as he had service for them and particularly at the publication of his birth and in the time of his tentation in the wildernesse so afterward heaven was in a sorr opened at his Transfiguration and Ascension and Angels ministred to him in his Agonie Resurrection and Ascension We may also safely conceive that this might have been yet more literally accomplished according to the Promise though the accomplishment be not recorded as many other particulars were not John 20.30 31. Doct. 1. Christ is really well pleased with the faith and conversion of any and would have them to look on it as no common benefit And he is the better pleased the more easie termes we beleeve upon when we beleeve though we see not or against sense or close with him notwithstanding manifold difficulties for saith Christ admiring and commending his own grace in him because I said unto thee I saw thee under the fig-tree beleevest thou 2. As Christ hath still more and more proofs of himself to give for confirmation of our faith as we need So they who are willing to beleeve on lesse apparent grounds shall be more and more confirmed and see still greater cause of beleeving for this is Christs promise to Nathaneel Thou shalt see greater things then these 3. The encouragements allowed by Christ to particular beleevers are intended and recorded for the comfort of all beleevers in the like need and following the same way for so is this promise given he said unto him I say unto you that is to all then present Even particular extraordinary promises made to particular persons do allow general comfort to all beleevers in an ordinary way though they are not to expect what is extraordinary So much appeareth from Josh 1.5 compared with Heb. 13.5 4. Christs promises would be looked on as sure and infallible being not onely promised by him who cannot lie but most gravely asserted for our confirmation And we ought to be humbled for our infidelity which so readily mistrust him and to admire his indulgent condescendencie to satisfie our weaknesse Therefore Christ prefixeth to this promise verily verily I say unto you a grave and vehement asseveration putting the matter beyond all doubt and controversie Not that this maketh the promise any surer on his part but that our weaknesse and unbelief needeth it and he condescends unto it and having given this assurance expects absolute and entire credit to what he saith 5. The sight of Christs glory is the great encouragement and ground of beleevers confirmation as being all for them and their good and letting them see what excellency there is in him to be relied upon Therefore is there a promise of Nathaneels confirmation by seeing more of Christs glory 6. Christ our Mediator is approved from heaven and he by whom heaven formerly shut against sinners is opened for it is a part of Christs glory that heaven is open with relation to him testifying an approbation of him and his acceptance for him and his 7. It doth also illustrate Christs glory and further confirme beleevers faith that Christ is Lord of Angels even in his state of humiliation and hath them ready at his call as he or his people shall need their service for it is also promised they shall see the Angels of God ascending and descending upon the Son of man or moving from earth to heaven and from heaven to earth as he required 8. All this glory of Christ is further comfortable when he is found dwelling in our nature with it yea and delighting in this his condescendence and to be our kinsman for it is promised they should see all this upon the Sonne of man shewing that the Son of God was also the Sonne of man and that he delighted to be so and therefore doth so often take this title to himself CHAP. II. IN his Chapter we have First a miracle wrought by Christ in Cana of Galilee in turning water into wine the occasion working and manifestation whereof with Johns observation upon it are recorded to ver 12. Next Christs removal to Capernaum and his short abode there ver 12. Thirdly his going to Jerusasalem with his purging of the temple there and
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
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
contrary to the very scope of the place and to other Scriptuâ—es Joh 14.1 8. Albeit it pleased the Father to send Christ as his Ambassadour into the world and he came in obedience to that call Yet this diminisheth not the glory of the sender nor of the person sent for both Christ and he that sent him is true God the object of saving saith Ver. 45. And he that seeth me seeth him that sent me In this verse we have a confirmation of the second argument that beleevers in Christ beleeve on the Father also shewing that Christ being one not in person but in essence with the Father none can see him spiritually and by faith but they must see the Father also not only with him but in him and one with him as being the brightnesse of his glory and expresse image of his person Heb. 1.3 Col. 1.15 Whence learn 1. True faith is accompanied with knowledge and faith must contemplate Christ to feed on his fulness and six its eye on him for help and relief as of old they did on the bâ—azen serpent for he that beleeveth on me ver 44. is expounded to be he that seeth me 2. Such as get an eye of faith to see Christ will see him true God and one with the Father for be that seeth me seeth him that sent me Unto a beleever and a discerning eye the glory of his divinity will thine through his greatest abasement as Matth. 16.16 and 27.54 3. The Father is not to be seen but in the Son nor can beleevers know what he is but by seeing what the Son is and what they see the Son to be that the Father is in him for he that seeth me seeth him that sent me Ver. 46. I am come a light into the world that whosoever beleeveth on me should not abide in darknesse The third argument pleading against these evils is taken from the fruit and utility following on faith in him to wit That he coming to be the light of the world beleevers in him will partake thereof and not abide in darkness of which we have had occasion to speak before Whence learn 1. The world without Christ is lying under the power of darknesse both of ignorance and wickednesse and all miseries following thereupon for the world needs light 2. Christ is the discoverer of mens misery and of the remedy thereof is the true cordial comfort of sinners against all their miseries for saith he I am come a light into the world 3. As Christ is the true light of the world so it pleased him to be at pains to manifest himselfe unto the world to make men partakers of the fruits and benefits thereof for I am come a light into the world that whosoever beleeveth on me should not abide in darkness 4. The way to partake of the benefits that are in Christ is to embrace his person by saith and so to draw out that fulnesse of consolation that is in him for the promise is made to whosoever beleeveth oâ— him 5. Beleevers in Christ as they ought to shine as lights being illuminate by him who is the light of the world Phil. 2.15 and as children of light Eph. 5 8. So they shall by faith be translated out of the Kingdome of darknesse as to the state of their person Col. 1.13 and shall dayly partake of that light of direction refreshment and consolation that is in him for whosoever beleeveth on me shall not abide in darknesse And if men would in the first place cherish faith their light and consolation would grow more Verse 47. And if any man heare my words and beleeve not I judge him not For I came not to judge the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The fourth argument is taken from the sad judgement abiding all unbeleevers and rejecters of him and his doctrine For which end he appealeth them to the judgement of the last day Declaring that however in his first coming his eâ— and was not to judge but to offer salvation and mercy to the world Yet they should be judged in the last day And though there were no other witnesse yet his Word preached should be a sufficient testimony against them at that time For further clearing of what is said of the end of Christs coming compare Chap. 3.17 Only it is to be marked that this argument strikes mainly against the wicked unbeleevers and not the other sort save in so far as by continuing in not confessing of him when he inculcates that duty upon them they prove themselves never to have been sound beleevers From verse 47. Learn 1. Not only rich promises and gracious offers but even sharp threatnings are a mean appointed of God to stir up men to embrace the Gospel Therefore is the argument subjoyned to the rest here 2. Albeit the Gospel be glad tydings of joy and contain cordials and remedies against all the curses and threatningâ— of the Law Yet it contains also threatnings against despisers as terrible as any threatning of the Law as here we see 3. Whatever be the judgements to come on these who hear not the Gospel yet their danger is by far greatest who hear and obey not for this threatning is against them who hear Christs words See Chap. 15.22 4. Not only are they guilty of sin and liable to judgement who having the opportunity yet will not hear or who hearing do persecute But even they also who hearing will not beleeve nor give credite to what hath been said and close with it accordingly for the threatning goeth out against them who hear and beleeve not 5. Such is Christs mercy and long suffering that when men do not beleeve on him yet he will essay them with mercy and leave them roâ—me for repentance and faith for saith he I judge him not to wit as yet and I came to save the world Albeit the unbeleeveâ— be already condemned by the sentence of the Law Joh. 3.18 and doth carry his dittay in his bosome with him yet the full sentence and execution is not past at first but he is yet waited on 6. Albeit Christ be alwayes Judge of the world yet in his first coming he laid aside the person of a Judge and took on the office of a Mediatour and Saviour to offer and purchase mercy for I judge him not for I came not to judge the world but to save the world 7. In Christs â—â—st coming his proper errand was and the nature oâ— his work tended to save sinners So that if it be an occasion of condemnation to any they have themselves and their own corruptions to blame in that they stumble at and do abuse their own mercy for it is held out here as Christs proper errand not to judge the world but to save the world From verse 48. Learn 1 Christ and his
not justified so a justified man will pursue these reliques of sin that so he may thereby be more and more confirmed in the assurance of his interest in Christ for unto this washing of the feet Christ applieth that v 8. If I wash thee not thou hast no part with me 8. It is not Christs Will that Saints upon every new out-breaking should cast loose their state as if their Regeneration and Justification and Reconciliation were made void thereby but they are to hold that fast as a thing not to be renewed though when the discharge is dim they may seek a new Extract and so go on to get that washed which is foule for be that is washed needeth not save to wash his feet 9. Albeit Saints be weak in faith and imperfect in Sanctification yet there is a Gospel-reckoning accord-to which they are every whit clean Namely when they are justified and their sins pardoned and when they are daily studying Sanctification and making use of daily remission and cleansing for such a one is washed and clean every whit 10. General doctrine is then only useful when particular application is made thereof Therefore Christ applies this to them And ye are clean 11. It is not they who justifie themselves that are clean but these whom Christ accounts to be so and his absolving word is sufficient to secure a Saint who is humbled with his own spots that he is clean in his account for here he gives this for their security Ye are clean 12. Hypocrisie and uncleanness are so universal that its rate to see the choâ—cest or smallest society free from some infected therewith for even among this select company there is an exception Ye are clean but not all or all the persons in this society as the word in the Original clears And no wonder it be so for hereby the Lord would refute the conceit of the godly that they can be fully separate from the wicked within time Hereby also are they exercised and these unclean persons are made use of in the society as vessels of dishonour in an house to carry forth the filth from the rest as hereticks do take the tentations of Saints to be their opinions and hereby the Lord leads Saints to abhorre them who otherwise gave too much way to them 13. Christ never lets out his approbation unto any but ordinarily he subjoynes so much with it as may make them very circumspect and jealous of themselves The clore after that sentence Ye are clean be subjoynes so general an exception but not all neither declaring whom or how many he excepted that so every one might try himselfe Verse 11. For he knew who should betray him therefore said he Ye are not all clean John subjoynes a reason why Christ made this exception and points out who it was that he meant by this exception even Judas the traitour Whence learn 1. Christ knows a reason for every thing he saith or doth whether we know it or not as here we see 2. Albeit neither can men discern nor ought they to judge hardly of others who have not discovered themselves yet Christ can distinguish betwixt true professours and latent hypocrites and may let forth what he knoweth when he pleaseth for he knew who should betray him and therefore said this 3. Were hypocrites and traitours in never so excellent a society and never so like Saints in outward appearance yet are they not clean in Christs account for Judas is excepted from among the clean by Christ though he was among the Apostles and nothing yet had visibly appeared 4. Doctrine delivered in mixed societies ought to be well guarded that the unclean if there were but one of them do not put out their hands to the allowance of the clean for Christ upon this ground makes the exception for he know who should betray him therefore said he Ye are not all clean Verse 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you Followeth to v. 18 an exposition of this washing after Christ had done with it wherein he explains it as it was a servile employment performed by him to them that hereby he might teach them humility In this exposition we may observe six particulars whereof the first in this verse contains somewhat antecedent to the exposition Namely that before he performe his promise to Peter ver 7. he goeth on to wash all their feet and having taken his garments and sitten down he enquireth at themselves if they understood what he meant by all this Whence learn 1. Whatever be the strugglings of Saints against Christs dealing yet he will have his will and carry through his purpose for notwithstanding Peters opposition wherein others as humble as he might have been ready to imitate him yet he washed their feet 2. Christs favours are not tendered complements but really conferred mercies and he will come over much opposition to make them effectual for he not only offered but really did wash their feet 3. Albeit Christs servants and people have a promise that he will make known his minde in things that concerne them which he will performe in due season Yet he will exercise their submission and obedience at leisure before he performe it for he washeth all their feet takes his garments and sate down again and propounds this question before he make good that promise given to Peter ver 7. 4. Where Christ is about to teach his people he will first humble them under the sense of their own ignorance and then will teach them for this question know ye what I have done unto you tends to discover their ignorance of the matter to humble them 5. It is the duty of Christs scholars to be serious in attending what he is doing about them and to them and to rowze up themselves to attend what he will teach thereby for this question is also put to stir them up to attend to the former action and following explication Ver. 13. Ye call me Master and Lord and ye say well For so I am In the second place Christ layeth down a ground whereon to presse the following doctrine and explication of this action which is taken from the titles due to him and given to him by the disciples Whence learn 1. Christ requires acknowledgements and due titles from his people and they who know him will not deny them for so was their use Ye call me Master or Teacher and Lord. 2. Many titles and all soveraignty over us is due unto Christ He will not be content to be a Master to teach as the Pharisees sometime pretended to acknowledge unless he be taken also for a Lord who must be obeyed and to govern and rule us Nor will he be pleased with glorious titles of Lord Lord when men will not stoop to hearken to his doctrine Therefore are they conjoyned Master and Lord. 3. We can give no glorious
further cleared ver 24. So that the Word was his and the Fathers who is in him 6. Christs works both miraculous and these wrought in beleevers being done by his own power do prove him to be true God one in essence with the Father and the Fathers also with him by reason of that unity for The Father that dwelleth in me being the same in essence he doth the works to wit with the Son 7. It is our duty to make use of Christs Word and works to confirme our faith in him as true God one with the Father for these are not only arguments proving the point but serving to excite Philip and the rest so to study them as to finde proofes of a deity in them 8. They who would profit by Christs Word and works in the knowledge of him should first begin and bottome themselves on his Word and finde him God there and then look out to his works for further confirmation Therefore doth he first urge the argument of his Word and then subjoynes that of his works Ver. 11. Beleeve me that I am in the Father and the Father in me or else beleeve me for the very works sake The third branch of Christs answer contains an exhortation to all the disciples that they would beleeve this truth of his unity in essence with the Father Which he presseth and confirmeth from three reasons whereof the first in this verse is the same in substance with that ver 10. that he who is the truth speaks it and hath confirmed it by his works Whence learn 1. The deity of Christ and his unity in essence with the Father is the main article of the Christian Religion to be studied and beleeved Therefore doth he presse it Beleeve that I am in the Father and the Father in me 2. This point of saving truth ought to be seriously and distinctly inculcate and studied and learned otherwise our consolation arising from the knowledge of our Mediatour will not be so solide and so full as is allowed Therefore notwithstanding any imperfect knowledge they had of him and what he had pressed on Philip he doth again urge that they beleeve this Beleeve that I am in the Father c. 3. Christ doth so take care of one of his followers whose infirmities become visible as he will not forget others who may be in the like need for as he pressed Philip ver 10. so he presseth here all the rest to beleeve whom he knew to be ignorant as well as Philip though they had not expressed it Beleeve ye saith he to all of them in the plural number 4. The knowledge of Christ to be true God under the vail of his manhood and state of humiliation is as difficult as it is necessary and a study wherein beleevers will finde much matter of humiliation for their short coming for so much also doth this insisting on it teach us 5. Christ takes pleasure in the soul-prosperity of his servants and that for this end they study him well who is their fountain and store-house and do close with him by faith as true God Therefore doth he exhort and intreat them to beleeve 6. Christ is a witnesse who will not lye And as it is only on his testimony we must fasten in matters of faith So his testimony is worthy of all credite and acceptation by faith in our hearts for the exhortation is a reason to it selfe beleeve me saith he since I have said it 7. Christ by his condescending to adde works to the testimony of his Word for confirmation of our faith and that albeit he be God who cannot lye doth teach his people not to try men by their words but their power 1 Cor. 4.19 And to examine all the fair professions of men by their fruits for this other branch of the argument taken from his works is added not because his Word needs such a witnesse in it selfe but in part to teach us caution in the like case 8. Christs works joyned with his Word do so clearly point him out that they may extort an acknowledgement of his God-head from men and will exceedingly heighten the sin of them who will not trust in him as God Therefore saith he or else beleeve me for the very works sake Whereby he doth not allow them not to beleeve himself speaking in his Word nor yet approves of that faith as saving which is begotten by his works without the Word But declareth that his works were so clear proofes of a deity as none without impudence could deny it nor without great sin misbeleeve a truth so confirmed Ver. 12. Verily verily I say unto you He that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father The second reason confirming this truth and pressing the exhortation which also is an argument of consolation against his removal is contained in a promise that beleevers in him shall do the works that he did â—and greater also through faith in him who after his ascension shall let out proofes of his deity with them in a more ample manner then he manifested himselfe in the state of his humiliation For clearing of this purpose and the scope thereof Consider 1. The works of Christ which here he paralels with these to be done by beleevers are not his works of Redemption as Mediatour nor his works of creation and providence as God which are incommunicable with any but his miraculous works and works wrought on the hearts of men by giving successe to his ministry 2. As for these beleevers who are to do these and greater works whatever may be said in a sound sense of every beleevers doing great things and overcoming the world through faith in him Yet the paralel holds clearer to restrict it to the Apostles and others in the primitive times who were endued with extraordinary power and sent abroad to preach the Gospel 3. As for the paralel it selfe that it is promised they shall do these and greater then these and that albeit Christ did raise the dead open the eyes of the blind c. and cure every disease It may be thus cleared partly they were greater in respect of number they working many miracles for number beyond what he did and many for kinde which he did not as speaking with new tongues and the like See Mark 16.17 18. and elsewhere partly albeit his miracles in themselves were as great as any of theirs yet in the way and manner of them the power did shine more conspicuously then in some of his For he did cure men by his Word and by the touch of his garment but they did cure many by their shaddow passing by Act. 5.15 and by napkins carried from them Act. 19.12 And partly and chiefly this is to be understood of the effects of these their miraculous works and of their ministry which these works did accompany For Christ was the Minister of the circumcision only and
people so he is graciously pleased to reward and foster this love with more of his love for the Father whose love prevents his people loveth you because ye have loved me 5. Love to Christ cannot be without faith and where love is it proves faith for ye have loved me and beleeved 6. True faith ought to close with Christ as the great Embassadour of the Father God and man coming out from the Father by his Incarnation and coming into the world to work the work of our Redemption for ye beleeved that I came out from God which includes the Fathers good-will in sending of him and proves his Godhead in that he came from God as well as the truth of his manhood was confirmed by his appearing on earth and his office to be the only Mediatour as coming out from God for that effect 7. Faith in Christ is so acceptable that God will reward it with proofs of his free love for the Father loveth you because ye beleeved that I came out from God Verse 28. I came forth from the Father and am come into the world again I leave the world and go to the Father In the last place Christ to confirme them in what they had beleeved concerning him v. 27. and explain that which they understood not v. 16. doth set forth himself more fully as the object of saving faith both in his state of humiliation in his coming into the world which they had already comprehended and in his state of exaltation in going out of the world which they should after understand more fully Whence learn 1. Christ craves nothing to be believed by his people but what is the real truth for as he commends them for believing that he came out from God v. 27. so this is the very truth I came forth from the Father c. 2. Jesus Christ as he is the Embassadour of the Father so he is true God equal with him for being with the Father before his Incarnation he came forth from the Father and was not sent only 3. It pleased Christ Jesus out of love to his people to leave the Father and come into the world not by being separate from the Father but by obscuring his Deity and glory under the vail of our flesh and sinlesse infirmities and conversing with us for working of our Redemption for so is this to be understood I came forth from the Father and am come into the world 4. Christ having perfected his work on earth did leave the world by ascending up to heaven to perfect the work of our Redemption and salvation where he manifests his glory having put off the vail of our infirmities for again I leave the world and go to the Father And by this he clears the matter of his removal to them and lets them have a sweet sight of it 5. As Christs coming into the world was voluntary and flowed from his love so was his departure also voluntary and he was not compelled thereunto by men for I am come saith he into the world and I leave it and go 6. The way of Christs coming and being into the world may serve to clear contraversies concerning the matter of his removal for the one is here parallell'd with the other And therefore as his coming was sensible and in a bodily way so also is his removal sensible and takes away his bodilie presence And as his humanity and body were not in heaven while he was in the world so it is not here now after that he is gone to the Father Verse 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee By this we beleeve that thou camest forth from God In these and the two following verses is contained the third part of the chapter wherein Christ doth give a meet entertainment to their faire profession of proficiency and faith concerning him These verses contain their profession wherein 1. Being satisfied with his former way of doctrine they professe that he spake plainly and without proverbs and consequently that they had made proficiencie and understood him 2. They deduce two inferences from this testifying their further proficiencie beside the understanding of what he said 1. That by his preventing their question v. 19. they were perswaded of his omniscience and that none needed to informe him of their case by questions as if he were ignorant thereof 2. That the knowledge and experience of this his omniscience did further confirme them in the faith of his Deity Now concerning this profession as it cannot be denied but there is some good in it and they had sound faith which Christ acknowledgeth v. 27. and they had already professed it chap. 6.69 so when we consider Christs entertainment thereof we will finde some excesse of presumption in it for albeit Christ did indeed speak plainly yet the time was not come wherein he had promised they should ask him nothing v. 23. And therefore they presumed more of their knowledge then they had cause and albeit they believed that truth that he came forth from God and that upon solid ground yet their faith was not full enough since they had not employed their faith about the matter of his removal which he had pressed upon them v. 28. Doct. 1. Whatever divine truth Christ seems to speak more obscurely in one place it will be found fully cleared and explained elsewhere for now say they speakest thou plainly and speakest no proverb 2. It is a great comfort to Christs followers to understand his Word and it is the propertie of divine truths that when they are apprehended in any measure they do wonderfully affect and refresh the heart for say they by way of admiration lo now speakest thou plainly c. being wonderfully refreshed with the light they received 3. Christ will be found omniscient by all them who know him rightly for we are sure that thou knowest all things c. 4. Preventing means give his people but little to do and are very affecting when they are found for it held in their pains and did very much affect them that he gave proof he needed not any man should ask him 5. Christ doth then become very precious to hearts when he by his Word meets with what is in their hearts for this did ravish them that he needed not be asked but lighted upon what was in their thoughts v. 19. 6. Christ is then rightly taken up in his properties when he is acknowledged to be God and when faith closeth with him as such for it followeth on the former By this we beleeve thou camest forth from God 7. When weak beginners get any measure of knowledge or faith they are in peril to run upon the extremities of rashnesse and presumptuous conceit for with this was their profession here hinted wherein they speak as if they had attained to a full measure and needed not