included in this reproof of the Samaritans and commendation of the Jewes Ye worship ye know not what we know what we worship To transgresse this rule and to take in any device of men in Gods worship doth in so farre make the true God an Idol as to imagine him to be such a one as will accept of such false worship 2. Christ as he took on the forme of a servant is content to rank himself with the true Church as a member to teach all to esteeme highly of such a society We saith he know what we worship 3. Not onely is worship devised by men not warrantable but it is not the way to heaven seeing there can be no salvation but in Gods institute way And the case of these who follow devised worship is so much the more dangerous if they want also the doctrine of salvation in matters of faith and manners Both these are included in this reason for salvation is of the Jewes that salvation was to be found in that Church their way of worship being appointed and approven of God and the saving doctrine and oracles of God concerning faith worship and manners being also committed to them and among them 4. It was the special priviledge of the Jewes and a testimony of Gods approving of them as his Church that the Saviour of sinners was to come of them and the doctrine of salvation pointing him out to sound from among them in all the earth so much also doth this reasoning import as hath beene explained Verse 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in Spirit and in truth Christ returneth to enlarge and explain his first assertion and sheweth what is to come in place of the Jewish worship to be abolished to wit that the time was even at hand wherein not onely there should be no distinction of place or Nations in the matter of worship but in place of carnal and typical worship performed by the Jewes in one place all true worshippers in every place should worship in spirit and truth For which he giveth two reasons first that God requireth such worship secondly that this is most agreeable and pleasing to his spiritual nature As for these two properties of worship in spirit and truth they must be taken in opposition to the properties of the former worship and so they come to one in substance that in stead of external ceremonies which are called carnal Heb. 7.16 and 9.10 and shadowes Heb. 10.1 the Lord would have a spiritual worship and the truth of what was represented by these shadowes as Rom. 12.1 Heb. 13.15 16. And this agreeth well with the reasons subjoyned for however the Lord did require and was pleased with these external formes in the infancie of the Church yet he never did accept of them save in so farre as they led to this which is so agreeable to his nature and were not rested on by the worshipper But we may further extend these properties not onely to the matter of worship but to the manner of it also that the Lord who is a Spirit doth require that lawful worship should be performed in spirit as opposite to a formal way of worship and in truth as opposite to hypocrisie Not that God did approve of the want of these before but that by the removal of these external rites wherewith worshippers were much taken up and which the best saw not clearly enough through he was to discover this way more fully and make them more free to attend it and by pouring out of his spirit he was to work it more generally Doctr. 1. The correction and reformation of the worship of God was reserved for the dayes of the Gospel and to be brought about by Christ Therefore saith he the hour cometh and now is when this change shall be He saith Now is either because it was instantly approaching at his death or because he was even now beginning this reformation by his Ministry 2. They who professe themselves worshippers of the true God ought to performe it with humble and affectionate reverence and with subjection and submission to him considering his majesty and their owne vilenesse for so much doth the word rendered worshippers import being a similitude taken from dogs fawning and casting themselves down at their Masters feet 3. Albeit all who professe the true God and are not avowed Atheists will have some sort of worship yet all of them will not be found true and approven worshippers either for matter or manner Therefore are some called true worshippers by way of distinction from others 4. The true worship of God under the Gospel doth not consist in the external pomp of ceremonies and observations but is spiritual simple and substantial for they shall worship the Father in spirit and truth not in carnal shadowes which if being Gods own Ordinance yet did take up worshippers so through their own weaknesse as oft-times to keep them from minding this spiritual worship how much more may it be expected that the more external pomp there be of mens devising there will be the lesse spiritual truth 5. It is not sufficient to make an approven worshipper that they do not multiply rites and ceremonies but their worship must be chiefly inward flowing from grace engaging the heart in Gods service and from the breathing and influence of the spirit not resting on an external forme of lawful worship or any bodily exercise about it So much also are we taught from this that worship must be spirit or spiritual for the manner of performance as well as for its nature in it self 6. God requires also in a worshipper that with avoiding of formality which is but a deceitful hypocritical shew of worship he studies sincerity and streightnesse of heart not dealing negligently or for by-ends in Gods service for worship must be in truth 7 It is the Lords will and appointment alone that can give a being to true worship and to this must all our reasonings about this matter be subject And therefore his enjoyning of spiritual substantial and sincere worship should commend it to his people So much doth the subjoyning of this reason for the Father seeketh such to worship him teach 8. All the true worship that God gets is of his own seeking and procuring and having wrought it he takes pleasure in it So much also may his seeking such import that he sent Christ to make a conquest of spiritual worshippers and seeketh such as being these he delighteth in 9. God in his nature is a most pure and simple substance free of all mixture and composition and infinite in perfections and he is to be conceived of spiritually avoiding all carnal and grosse conceptions for so much are we taught God is a Spirit infinitely above Angels or spirits of men who yer
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
the certainty of his doctrine it being perfectly known as by eye-sight This way of certainty by seeing is attributed to Christ v. 32. as proper to him who was in the bosome of the Father and taking it thus strictly while Christ saith we have seen it may be understood of the whole Trinity bearing witnesse with him John 8.16 29. 1 John 5 7. But taking this seeing more largely the expression seemeth rather to take in John the Baptist who was the present publick witnesse with Christ at that time and who as others Prophets and Apostles had the certainty of what he preached in his own measure from Christs illumination and did indeed preach what was most certain and what Christ revealed out of the bosome of the Father though few did believe and embrace either Christs testimony or his Doct. 1. Where Christ hath men to reprove for ignorance there will be also unbelief found that is blame-worthy for not only cannot ignorant men believe but in many things men are bound to embrace truth by faith though they cannot comprehend them by natural reason and so unbelief is the cause of not closing with these high mysteries therefore doth Christ challenge Nicodemus for not receiving the witnesse or not embracing this truth by faith resting on the Authority of God the Revealer 2. Ill Scholars that come to Christ may be led back to see more of their misery common to them with others that so they may not rest on any thing they think peculiar in themselves but be stirred up effectually to studie to profit therefore doth Christ shew Nicodemus that he was lying yet in the common sin of others Ye receive not c. 3. Whatever mistakes men have about spiritual truthes yet they are infallibly certain in themselves and infallibly known to Christ who revealed them out of the bosome of the Father as the sure ground of our faith and that he cannot mislead such as he teacheth therefore doth Christ so gravely assert and inculcate this principle Verily verily I say unto thee we speak that we know and testifie that we have seen The latter word explains the former that he is as certain of it as of a thing seen though not with bodily eyes 4. Such is Christs condescendence as to take in sinful men with him in the same yoke of bearing witnesse to the truth and of partaking in their measure in the same honour with him the chief Shepherd and of holding out the same infallible truth with him from the Word though their perswasion and certainty of it be from his gift and inferiour to his therefore saith he we speak c. John being a conjunct witnesse speaking the same sure truth and knowing it certainly in his measure though Christ knew it in an higher way both as God of himself and as man by vertue of the personal union 5. As it is no strange thing to see men however they may hear yet not liking embracing nor believing most certain and saving truths even when spoken by Christ himself so the certainty of divine doctrine will aggâ—eage the sin of unbelief for saith he we speak that we do know c. and ye receive not our witnesse His doctrine is called a testifying and witnesse as being both certain in it self such as solemn depositions of faithful men are and a standing testimony against them who beleeve it not Verse 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things The second ground upon which Christ reproveth and aggreageth his unbelief is the plainnesse of his doctrine Christ had spoken of heavenly things in a plain way under a similitude taken from earthly things as v 8. and if he did not comprehend and believe them so what would he do if they had been spoken of as heavenly things in a stile suitable to their own nature Doct. 1. It is the will of Christ that teachers of souls do not affect high and lofty stiles and quaintness of expression but that in doctrine they descend as low as may be and accommodate themselves to the capacity of people for herein Christ commends his own love in drawing the copie I have told you earthly things 2. Even spiritual things when they are spoken of under earthly similitudes are but earthly things in comparison of what they would be being spoken of in their own language and termes therefore he calleth them being so expressed earthly things in comparison of heavenly things expressed in a suitable stile There is an eminencie in these things above what any similitude can expresse and when we come to know as we are known we will finde it so 3. When all is done that can be to bring down spiritual things to a peoples capacity yet there is no power in men of themselves to understand or close with them for Christ found it so I have told you earthly things and ye believe not and Ministers need not think it strange if their doctrine be no better entertained then Christs was 4. The plainnesse of doctrine doth aggreage the sin of ignorance and unbelief and make it more inexcusable for it is a challenge I have told you earthly things and ye beleeve not c. 5. Such as are rightly convinced of their dulness in taking up spiritual things when plainly expressed will much more see their inability to take up these things in their own nature and however this will stand as a witnesse how far men are from knowledge or closing with spiritual things for so doth Christ hold out If I have told you earthly things and ye beleeve not how shall ye believe if I tell you of heavenly things Verse 13. And no man hath ascended up to heaven but he that came down from heaven even the Sonne of man which is in heaven If we understand these words properly of ascending to heaven and enjoying eternal felicity it doth indeed hold good that onely Christ entereth there by his own vertue and all others onely through and by him and so the scope of this verse will be the same with verse 14 15. of which in its owne place But the dependance on the former purpose and the expression of this in the by-past time whereas Christ was not yet ascended in his humane nature leads us rather to understand this ascending to heaven figuratively of comprehending heavenly mysteries and entering on Gods Councel concerning the way of salvation as it seemeth to be understood Rom. 10.6 8. with Deut. 30.11 12 14. And so the meaning is that no man of himselfe can know or take up these things that being Christs prerogative who manifested himselfe from the bosome of the Father in our nature and yet as God is still in heaven and thus Christ having reproved Nicodemus for his ignorance doth yet shew the remedy thereof in himselfe Whence Learn 1. Christs sharp Word is not his last Word to his own but when he hath chalenged most sharply
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
sheweth that there is no intermission in that work see Act. 17.28 Matth. 6.26 30. and 10.29 30. Exod. 21.13 2. Christ the Son of God is joyned with and undivided from the Father in working and that not in one work alone or at some time only but in all works and without intermission As the Father created all things by him so with and from the Father he preserveth and governeth all things for my Father worketh hitherto and I work even the same workes which he worketh see Heb. 1.2 3. 3. God and Christ is God is above all law which he hath prescribed to the creature He works on the Sabbath and doth not violate it he may do what he pleaseth without quarrelling and may command what he pleaseth and make it service for so doth the scope of the Apology teach that Christ being undivided from the Father in working was God and so not subject to the Law of the Sabbath and might command the man to carry his bed and warrand him in so doing Verse 18. Therefore the Jewes sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God The fruit of this Apology among the Jews is that their rage of persecution is encreased the more by it and they thirst the more for his life And that because he not only had broken the Sabbath as they alledged but had asserted that God was his Father in so peculiar a way as made him equal with God Whence learn 1. Clear declaration of truth will not satisfie wicked and malicious men but the more Christ and the light is held out to such it is hated the more for after his Apology therefore the Jews sought the more to kill him 2. No vindication nor defence of lawfull practices will wipe off the misconstructions of prejudged men but they will stick by their prejudices and maliciously fasten them upon the innocent for let him say what he will yet he had broken the Sabbath not indeed but as they alledged 3. Albeit God have many Sonnes by creation and adoption yet Christ is his Sonne in a peculiar and proper way by eternal generation and communication of the same essence for so doth the Jews understand him he said God was his Father or his Father in a proper and peculiar way otherwise they could not have quarrelled with him and Christ doth not refute this 4. Christs conjunction with his Father in working doth prove his equality with the Father and that he is of the same essence and doth partake of the same omnipotency for so much do they soundly gather from his Apology ver 17. that he made himselfe equal with God neither doth Christ call them calumniators nor clear any mistake in it as in other cases he doth Joh. 21.23 but cleares and confirmes what they challenged though they gathered a vitious consequence that he should be killed as a blasphemer and what they collect is asserted by the Apostle Phil. 2.6 5. Such may be the corruption of a visible Church as very truth may be accounted blasphemy and a ground of putting men to death for albeit it be horrid blasphemy for any creature to equall it selfe with God yet they were far wrong when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead Verse 19. Then answered Jesus and said unto them Verily verily I say unto you The Sonne can do nothing of himselfe but what he seeth the Father do For what things soever he doeth these also doeth the Sonne likewise Christ insisteth in his Apology to the end of the Chapter and cleareth and confirmeth that which offended them in his discourse of his equality and conjunction with the Father which doth inferre the justifying of his work on the Sabbath For this end he produceth many instances and arguments of his equality to ver 31. and then produceth many witnesses testifying concerning him whereof he maketh use in the rest of the Chapter What Christ here speaks of himselfe is to be understood of his Godhead for divine nature though he mention his commission to come into the world ver 23. and bis becoming man ver 27. to shew that as he is man and Mediatour that the Majesty of his Godhead might not deterre sinners from coming to him so his condescendence did take away none of his glory nor his equality with the Father as God In proving this equality 1. He insists in general to prove his conjunction in operation with the Father which he had asserted ver 17. promising further and greater manifestations of it ver 19 20. 2. He produceth particular instances of this conjunction and equality to ver 31. And namely That he is equal with the Father in quickening the dead ver 21. in the matter of judgement and authority ver 22. in being the object of divine honour ver 23. in giving eternal life to beleevers on his word ver 24. in quickening dead souls by his word ver 25. in having a fountaine of life ver 26. which may be cleared by his authority as Mediatour also ver 27. and in his power to be shewed in the resurrection and general judgement ver 28 29. all which is summed up by way of conclusion ver 30. In this verse after a grave asseveration we have two assertions in the first which is negative is declared that what the Sonne doth he doth it from the Father and doth nothing separate or divided from him and so sheweth that he doth only what the Father doth though there be a distinction and order of his working from the Father In the second which is positive and a confirmation of the former is declared that the Sonne doth all that the Father doth and the Father doth nothing without him and withall that there is an unity and equality of the working of the Father and Sonne both in matter and manner Whence learn 1. As truth is not to be quit and forsaken because of opposition so truth will lose nothing by opposition but Christ will take occasion thereby to clear it more and make it shine the brighter for notwithstanding their rage he insists to inculcate and clear this truth the more 2. The mysteries of Religion especially concerning God and Christ as God and plurality of persons in the unity of essence ought to be spoken of heard and thought upon with much gravity reverence and sobriety Therefore doth he begin this doctrine with a grave esseveration verilie verilie 3. Christs equality and unity with the Father is a truth hardly received or believed by the hearts of men as being a mystery above the reach of natural reason and yet it is worthy to be received for setting forth of his greatnesse and the dignity of his person for grounding our faith in him and for assuring us of the certaine successe of his undertakings Therefore also it is inculcate with a verelie verelie 4. In takeing up divine
judgment seat of Christ the godly rejoycing to go meet their bridegroome and the wicked forced to appear who could wish that hills and mountains would cover them for they shall hear his voice and shall come forth 11. In the day of the resurrection and general judgment there will be onely two sorts of persons good or evil and all the godly will be reckoned to have done good how small soever the degree of their goodnesse hath beene and how many faults soever they have had if their course and way hath aimed at good yea the evil deeds of such as sincerely close with Christ if it were but at their death shall be forgotten And on the other hand all the wicked shall be accounted evil-doers how many soever moral vertues they have had or albeit they have beene painted hypocrite and that because they have not made their peace through Jesus Christ for there shall be onely then they that have done good and they that have done evil 12. Albeit there may be many mistakes in this world and the godly may be misconstructed and slandered and the wicked and hypocrites may be cried up and seeme to be very good yet in the day of judgment mens wayes will appear in their true colours and their actions and wayes shall be clearly known to the Judge who will distinguish and rank them accordingly on his right and left hand for then it will be clear who have done good and who have done evil 13. According as men live in this world and die and go out of it accordingly will they be found in the resurrection and judgment without any change for in that day men are reckoned according as they have done good or evil to wit in this life 14. Albeit Christ will not reward men for their good works as he punisheth them for their wickednesse in the generall judgment Yet he will proceed in that day according as their works shall evidence their state that they have been beleevers in Christ or living in the bond of iniquity to punish them for the one and to reward them of free grace according to the other Therefore will it be taken notice of in that day who have done good and who have done evil See Matthew 25.34 45. 15. Albeit the Lord see it fit for wise reasons to let common lots befall the wicked and the godly within time and albeit the wicked may prosper in the world when the godly holding fast their integrity are in deep distresse Yet in the resurrection and general judgment God will give a full and final recompence to men according to their wayes for the Godly shall be raised up and brought to judgment that they may be entered into the possession of a blessed and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever And the wicked to get the sentence of condemnation passed by the Law and Gospel execute upon them and to be in the pit tormented with the Devil and his Angels for ever And they shall be raised by vertue of that sentence and by the power of the Judge to have it executed and not by vertue of Christs life and resurrection and their head 1 Cor. 15.23 for they shall come forth they that have done good to the resurrection of life and they that have done evil unto the resurrection of damnation Verse 30. I can of mine own self do nothing as I hear I judge and my judgment is just because I seek not mine owne will but the will of the Father which hath sent me This verse is a conclusion of this part of Christs Apology for his curing of the man and commanding him to carry his bed on the Sabbath day and for his asserting his unity and equality with the Father Wherein from the former purpose he summes up these conclusions 1. That he is inseparable from the Father in operation as verse 19. having no private power of his own as they conceived of him as a meere man but the same in essence power and operation with him 2. That he is on all the Fathers counsels and hath the power of administration of all things communicate to him from the Father which is pointed out under the name of hearing as it is verse 19. by seeing to hold forth the spirituality of the way of communicating and his infinite comprehension of all that is communicate as hearing and seeing all 3. That his government and administration is most just as seeking no satisfaction to any will of his owne contrary to or diverse from the Fathers as he is God And that he doth this not onely as God simply but as God now incarnate also being the same still with the Father and acting in all things according to the will of God And though as man he have a will distinct from his will as God and so diverse from the Fathers will yet that did act in subordination to the will of God Matth. 26.39 Whence learn 1. The divinity of Christ is a truth that may no wayes be quarrelled and doth call for our second and serious thoughts Therefore doth he recapitulate his Apology that this truth may be inculcate 2. Such is the strict conjunction and perfect unity of the Father and the Sonne that the Sonne neither doth nor can do any thing without the fellowship of the Father So that in all his working the Father is to be seen and taken up for I can of mine own self do nothing saith he 3. Christ in the administration of all things and executing of his purposes in this life and at the day of judgment is upon the Fathers counsel acting from him and all Christs administrations are upon counsel and conclusion taken betwixt the Father and the Sonne for saith he as I hear I judge 4. Christs administrations and sentences are all just and right doing injury and violence to no man nor ought they to be stumbled at by any for my judgment is just saith he 5. The reason of the justice of Christs judgment is because it is agreeable to the will of the Father with whom he is one and whose will is the rule of justice as being supreme and absolute Lord Which will Christ being incarnate and God-man did conforme himself unto in all things for my judgment is just because I seek not mine own will nor have any will contrary to or diverse from his as hath been explained but the will of the Father which hath sent me Verse 31. If bear witnesse of my self my witnesse is not true Followeth to the end of the chapter the second part of Christs Apology wherein having by many instances proven his unity and equality with the Father he proceedeth to produce witnesses testifying concerning him which were so clear as gave him just cause to season them with chalenges for their wilfull unbelief and rejecting of him and to threaten them with being judged and condemned before God And 1.
Waving an ordinary exception which might be moved against his testimony of himself verse 31. be cleareth that the Father had by many witnesses testified concerning him verse 32. Namely By the testimony of John the Baptist verse 33. a witnesse whom though he produced not because he needed it but for their good verse 34. yet one who was truely eminent and whose eminencie might condemne their inconstancie verse 35. By the works he did verse 36. By his immediate testimony from heaven of whom they were ignorant and looked nothing like his manifestations to them verse 37 38. By the testimony of the Scriptures verse 39. 2. Unto these he subjoynes chalenges for several faults Namely for their wilful unbelief in not coming to him verse 40 though he sought them not for any need he had of them verse 41. for want of the love of God verse 42. for not embracing him whereas they would receive a seducer verse 43. and for their pride and vain-glory which causes their unbelief verse 44. 3. Because of these evils he warneth them of being accused and judged before the tribunal of God assuring them that even Moses would be against them verse 45. Seeing they could not beleeve Moses who wrote of him since they beleeved not him verse 46. and it was no wonder they sleighted him since they beleeved not Moses verse 47. In this verse we have a transition wherein Christ obviates an ordinary objection against the former part of this Apology to wit that his testimony of himself could not be authentick of which also John 8.13 Christ by this sentence doth not grant this as true for the contraâ—y is asserted John 8.14 but onely by way of preterition passeth it to make way for the following testimonies confirming his testimony of himself that hee might let them see he had witnesses beside to convince them though he were silent Whence learn 1. In reading of holy Scripture great care is to be had for finding out the true sense thereof and that we be not drawn away by what it seemes to say at first view to take up a sense contrary to truth and other clear Scriptures And particularly words spoken by way of objection or preterition and giving and not granting are to be distinguished from affirmations for so is this to be understood if I beare witnesse of my self my witnesse is not true to expound it otherwise were to contradict truth 2. Albeit that men may lawfully speak that which is true of themselves when they have Gods call unto it Yet ordinarily such is the frailty of any who is a meere man that he is but a bad witnesse in his own cause being but a liar and so subject to erre being readily poisoned with self-love in what concerneth himself and being ready in what is true to seek himself for upon this truth is this objection grounded which had some colour if Christ had been only a man 3. Albeit Christ be of himself the Amen the faithful and true witnesse Rev. 3.14 to all that know him yet for further confirmation of his people and for conviction of wilful opposers he is content to deny himself and produce witnesses to testifie for him So much doth this preterition and proceeding to the testimonies teach us Verse 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Albeit this verse may be understood of John of whom verse 33. who as he testified of Christ so Christ commends and alloweth of his testimony Yet it seemes rather to be understood of the Father who is the other witnesse with himself John 8.18 And it doth point not so much at any particular testimony of which verse 37. As in general sheweth that all these ensuing testimonies had authority from him Concerning this testimony Christ declareth his perswasion of the truth and certainty thereof Whence learn 1. Albeit that Christ the true and faithful witnesse be oft-times accounted so infamous in the world as not to be beleeved yet as he is above all proofe to his own so he wants not witnesses to testifie for him So much doth his producing them in this Apology teach 2. As Christ came into the world in obedience to the Father and to bear witnesse of him so was he assured to be avowed and owned of him and accordingly found so and as he honoured the Father so did the Father honour and beare witnesse of him for there is another that beareth witnesse of me 3. Christ as he is one in nature and essence with the Father so is he a distinct person from him for he is another that beareth witnesse 4. Gods testimony concerning Christ is undoubtedly true and to be rested on and all other testimonies are therefore true because Gods authority is interposed in them for the witnesse which he witnesseth of me is true and the rest of the testimonies have weight because they are his testimonies 5. It is not enough for our comfort that we have Gods testimony approving us but we should know that it is so and ought to study the certainty and sure ground that is in such a testimony that it may bear us up against all opposition and enable us to avow it and having beleeved to speak as we stand in need Therefore Christ having asserted that the Father beareth witnesse of him doth subjoyne and I know that the witnesse which he witnesseth of me is true as resting upon the truth and reality that is in such a testimony Verse 33. Ye sent unto John and he bare witnesse unto the truth The first particular witnesse produced here whereby the Father testifieth concerning him is John the Baptist who without any partial respect to Christ did simply bear witnesse to the truth concerning him And this testimony he presseth from their own practice who seemed so much to respect him as to send honourable Commissioners to him chap. 1.19 And to be willing to stand to his testimony concerning the Messiah yea and to offer that honour to him if he would have accepted it And therefore they were bound to esteem of his testimony especially when they sound him so self-denied as not to seek his own honour Whence learn 1. It is the duty and commendation of Christs Messengers to be witnesse-bearers for him and with zeale and fidelity to publish his excellency upon any hazard And they ought to assume no more to themselves but to be Heraulds of his praise that sinners may be drawn to him for John bare witnesse unto the truth concerning Christ See chap. 1.7 2. Faithfulnesse is the great ornament and duty of Christs witnesses that without any by respect they publish onely what is truth and that nothing which is truth be it of lesse or more importance want a testimony from them as they are called to it for he bare witnesse unto the truth was his commendation in this testimony and it is a pattern to all others And Christ thus describes his
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
whom he hath sent This exhortation of Christ draws out a new question from the hearers In answer to which Christ points out the right way of attaining this spiritual food which he hath held out unto them We are not necessarily to conceive that they propound this question in a taunting manner as if they would declare to Christ that Moses had commanded them to do works which are acceptable to God and they did them and therefore would know what new law he would prescribe unto them though this be not unsuteable to their disposition which they bring forth ver 30 31 and afterward and it is very true that none are worse to deale with then they who are sitten down upon outward performances every thing they do putting them so far out of Châ—ists reverence in their own account but we are rather to conceive that not being as yet hopelesse but Christ will satisfie their carnal desires therefore they keep fair with him and hearing him speak of labour which he understood chiefly of faith and of other works as fruits of faith they understand it only of works according to the doctrine of their Teachers and therefore desire to be directed what to work which might be acceptable to God Christ answers their question and leads them to that one work of believing on him who is sent of the Father Whence learn 1. Men may endure many rubs from Christ and seeme to come a great length in tearms of aggreement with him who yet are unsound and will never close with him for here these carnal hearers do quietly digest that reproofe ver 26. and seem to be so taken with his offer as they want only information what to set about 2. Such as resolve to seek Christ and things spiritual will need much of Christs own direction how to labour and employ themselves for attaining thereof for so much doth their question import 3. Men by nature cannot take up the right way of justification and salvation as being a mystery And particularly Men by nature do retain such a deep impression of the first Covenant of works and are so ignorant of the perfection of the law and of their own impotency that they know no way of acceptance before God but the way of works and doubt no more of themselves but if Christ tell them their duty they will do it for such is their principle and bold undertaking here What shall we do that we might work that is tell us and we shall do it See Deut. 5.27 Mic 6.6 7. Rom. 9 31 32. and 10.3 4. Men in following the way of happinesse must not make it their only aime to please themselves in what they do but must submit to follow that which pleaseth God and which he shall enjoyne for so much do they insinuate while they are desiring to work the works of God Whereby we are not to understand the good works which are not only commanded but wrought by God in his people for they dream of no need of his working any thing in them but it is an Hebrew phrase which signifieâ—h works commanded and acceptable and pleasing to God 5. What ever be mens conceit of their own works Yet it is only by faith that sinners come to reconciliation with God and to enjoy Christ to be souls food unto them for in opposition to all their works he leads them to this one work that they believe And his calling it a work doth not import that faith as a work doth justifie for it is only the hand to receive Christ who is our righteousnesse But he gives it this name speaking in their own tearmes who doated on works and so the doctrine of faith is called a law Rom. 3.27 because the Jewes boasted so much of the law And though other duties be required also of his people yet he names this only because it only embraceth Christ for righteousnesse and life it is the only remedy for a soul lying under the conscience of guilt or any difficulties and it is through faith that we can do any good work and that they are accepted and the imperfections thereof covered 6. No faith will serve mens turn for justification and life but that which closeth with and embraceth Christ the Mediatour as sent of the Father by his incarnation and manifestation in the flesh and by his authorizing of him to exerce that office for so is here required that ye believe on him whom he hath sent Whereby he warnes men not to rest on general assents to every divine truth as a faith sufficient for salvation unlesse they close with Christ And teacheth That it is no saving faith to acknowledge and believe in God where Christ is not acknowledged That it is not enough to professe faith in a Messiah as the Jews did unlesse Christ be taken up and acknowledged to be that Messiah already manifested So 1 Joh 4.2 3. And That faith must first close with Christ the Mediatour by whom it findes accesse to God and comfortable resting on him See 1 Pet. 1.21 7. Such as do upon right tearmes close with Christ as sent of the Father and do not only in the general assent that he is the true Messiah come in the flesh but do heartily close with him as such and give him the glory of his person and offices and do employ him accordingly they are about a work acceptable and welpleasing to God Therefore it is called the work of God not so much because he works it in his people though that be true Eph. 2 8. and it is not by our works but his work about us and in us that we are saved as in their own tearmes ver 28. that it is acceptable to him being commanded by himselfe 1 Joh. 3.23 and therefore lost sinners need not to be affrayed to make use of it Verse 30. They said therefore unto him What signe shewest thou then that we may see and beleeve thee What doest thou work 31. Our Fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat This answer produceth a new question from them wherein they bewray more of their carnal minding of their own belly For whereas Christ hath taken them off their errour of leaning to the works of the law and Moses and hath directed them to faith in himselfe for attaining life and salvation They finding that he was not like to satisfie their carnal expectations do object that they cannot take his word to renounce Moses and the works of the law given by him in the point of justification and acceptance with God and to believe in him as a new doctour till he shew greater signes for confirmation of that doctrine then hitherto he had done seeing Moses had done the like or greater works then yet he had shewed them He had indeed fed many of them miraculously but it was only with course barley loaves and for one time But Moses had fed all their fathers and that
he cleared the way of attaining this spiritual food so here he takes occasion to set forth the excellency thereof by comparing it with and preferring it unto the Manna whereof they boasted so much The comparison is propounded in this ver which may be diversly understood As 1. That it was not Moses of whom they gloried in opposition to him who gave them even that Manna for it was the Father that gave it upon Moses petition who also doth now offer this true bread and that of free grace without any previous desire of theirs This is a truth in it selfe and sheweth how Christ will debase them whom men do injustly cry up to the prejudice of truth But it doth not reach Christs full scope here 2. That the Manna was not given from heaven that is from the celestial heaven but only from the aire and clouds which frequently in the Old Testament is called heaven But Christ this spiritual food is given from the heaven of glory Yet neither doth this exhaust the scope Therefore 3 I take the comparison to be institute betwixt the nature and effects of Manna which was given by the ministry of Moses and this food given by the Father That however Manna was a Sacrament and type of Christ and in that respect is called spiritual meat 1 Cor. 10.3 Yet it was not bread from heaven or true spiritual food in effect and of it selfe but only bodily food But this is true bread from heaven that is real spiritual food and the substance and truth of all these types pointing it out Doctrine 1. It is not to any purpose to follow a contentious and quarreling people in their endless debates with Christ and about his doctrine But the best way of dealing with them is constantly to hold out unto them their need of Christ and that singular excellency that is in him Therefore Christ stands not to debate with them about signes but goeth on to point the excellency of this food and how needful it was for them if they looked for life 2. Unbeliefe is a disease ill to be cured and it is no easie matter to draw men from doating on the external priviledges they have enjoyed that they may learn to prize and esteeme of what is spiritual and more excellent Therefore Christ in pressing this doctrine must use doubled asseverations verily verily because they would account but little of his bare word in this matter 3. There is no outward priviledge enjoyed of old and which the Church wants under the Gospel but it is all made up in Christ with advantage for here better bread is daily offered then that of Manna was 4. Christ is the truth and substance of all the types in the Old Testament And particularly the type of Manna is fulfilled in him in his Incarnation and coming in the world In his Original he comes from a better heaven then that whence Manna came He is but little small and despised in the eyes of men and yet is white and spotlesse as Manna was and of a sweeter taste to right discerners and feeds and entertains a better life then Manna did He is alsufficient to feed all his people as Manna furnished all Israel and is laid freely forth to be gathered and received by all of them as Manna fell daily round about the camp And the weakest beleever shall not come behinde with the strongest in sharing in him according as the Manna was equally divided Therefore is he called the true bread from heaven with relation to Manna as the type 5. The holiest of Ministers do not conferre the thing signified in a Sacrament nor is the outward element of the Sacrament the thing signified by it which feeds the soul But God hath the giving of that in his own hand and if he be not employed men will get but the earthly part of the Sacrament Therefore albeit Moses was a Minister in giving them Manna which was the type and outward element yet saith he Moses gave you not that bread from heaven or the thing signified but my Father giveth c. And thus he not only debaseth Manna in comparison of himselfe but speaks the more meanly of it in respect they looked not so much to the spiritual signification thereof but only propounded it as an instance to invite Christ to give the like carnal satisfaction to their bellies 6. Such as stand in need of true spiritual food have both the Father and the Sonne ready and engaged to give it unto them for whereas he had said the Sonne of man shall give it unto you ver 27. now saith he my Father giveth the true bread Wherein he doth not only as Mediatour give the glory of all to his Father but sheweth that the Father concurreth with him in this and giveth it by his hand 7. Even such as are for present but carnall and unsound are not secluded from the offer of Christ but upon right tearmes may expect that he will be gifted to them Therefore saith he even to these hearers but my Father giveth you c. that is by me maketh offer of it to be embraced upon right tearms and in the due order Ver. 33. For the bread of God is he which cometh down from heaven and giveth life unto the world In this ver the assertion concerning this true bread given by the Father is repeated and cleared and enlarged in a description thereof which aggreeth not to Manna Wherein 1. It is declared that this is the true bread of God which comes down from heaven to give life to lost and dead men which Manna could not do 2. This benefit is enlarged that whereas any benefit Manna brought was peculiar to Israel only this is appointed to give life to all sorts of persons as well as the Jewes Whence learn 1. Albeit not only Manna but even our ordinary refreshments are of God and from him Yet Christ is the bread of God by way of excellency as being indeed divine food and food for our better part and food wherein God manifests his riches and fulnesse as God and wherein he ought to be clearly seen Therefore saith he the bread of God is he c. or he is divine bread and bread which comes from God in a singular way And he speaks of this bread as a person having action he cometh down c. because it is Christs person and benefits accompanying him which being applyed do give life 2. Benefits of God ought to be in esteem with us according as they have much of God shining clearly in them and in giving of them which will commend spiritual benefits before temporal and lesser benefits coming more immediatly and sensibly from his hand before greater favours wherein that is not so visible for this is an argument to commend him as the true bread for he is the bread of God 3. All mankinde by nature is in a lost condition lying spiritually dead and being obnoxious to eternal death without Christ for
royal of the Kings of Judah and yet they lived in a poor condition which occasioneth this mentioning of them with contempt 2. It pleased our Lord not only to stoop and become man but to be born of base and mean parentage That so he might accomplish prophecies Isa 11.1 and 53.1 That he might shew that his Kingdome is not of this world might sanctifie a mean condition to his own and by his poverty make many rich 2 Cor. 8.9 And that in Gods righteous judgement reprobates might stumble at him for so was it with him here his supposed father and his mother were in no great account at this time 3. It is the disposition and plague of hypocrites and belly-gods that they stumble at Christs outward base estate and do not see his true and spiritual glory shining through that vaile for such were they who see not the mystery of his Incarnation nor the glory of his Godhead but do stumble on this Is not this Jesus the Sonne of Joseph whose father and mother we know 4. It is a great engine of Satan to oppose Christ and his truth by raising and spreading untruths to bear him and it down for this was a grand cause of their stumbling that they falsly supposed him to be the Sonne of Joseph which did obscure the glory of his miraculous conception and birth Thus also did Satan labour to bear him down by a general reproach cast upon his countrey Joh. 1.46 and 7.52 Thus did he endeavour to obscure his resurrection Matth. 28.13 14 15. And it is no wonder to see Christ and his truth suffer prejudice by hereditary misreports and calumnies in all ages 5. Much outward familiarity with Christ and his servants will readily breed contempt of him in carnal hearts for their knowing of him his mother and supposed father makes them sleight him notwithstanding his miracles is not this Jesus whose father and mother we know 6. Corrupt and blinded reason in men is a great enemy to God and their own souls while it musters up things partly false and partly true in their own kinde to oppose against supernatural truth and to drive men from embracing of Christ for they please themselves in their reasonings against Christs assertions partly alledging false principles that he was the Sonne of Joseph and nothing but a meer man and partly measuring his miraculous conception by their principles of reason whence they reason it to be absurd that he should say I came down from heaven Men had need to subject their reasonings to divine revelation in the things of God lest they wrong him and themselves both Verse 43 Jesus therefore answered and said unto them murmure not among your selves 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Christ in his reply doth not as was also marked on ver 32. enter to debate with them or refute their ignorant Sophistry But 1. He sheweth that the root and true cause of their unbeliefe was not in his doctrine nor from any just ground of exception they had against it but from somewhat in themselves to ver 47. 2. He repeats and inculcates the former doctrine that life is to be had only through faith in him and â—hat he is the true bread of life and cleareth yet more distinctly in what respect he is the true bread and spiritual food to ver 52. In these verses 1. Christ sheweth that he took notice of their murmuring and doth disswade them from it as having given no just cause thereof by his doctrine ver 43. 2. He confirmeth this by pointing at the root of their unbeliefe and murmuring even their natural impotency and aversenesse from him which also is the condition of all men till such time as divine power be interposed to draw them and then all who are drawen come and Christ undertakes to be accountable for such And by this way of preaching Christ would draw them from their idle debates and would terrifie them by letting them see that their unbeliefe proved they were lying still in nature and that God had yet wrought no change upon them but had lest them to themselves And withal he would let them see their losse who by not embracing him were secluded from his care From ver 43. learn 1 Christ knowes and takes notice of most secret murmurings and mutterings and repineings against God his Word or Servants were they never so closly or handsomely conveighed for albeit it seemes they spake not out these things but whispered them among themselves as the text hath it and the word in the Original imports yet Christ knoweth it and tells them of it 2. Murmurings and repining against God and divine truth upon whatsoever pretence are displeasing to Christ as being a causlesse distemper reflecting injuriously upon God Therefore doth he prohibite it as a thing displeasing to him Murmure not among your selves From ver 44. learn 1. What ever be the pretences of murmures against Christ and his truth yet the true cause thereof is in themselves and not in him nor in it Therefore doth he lead them from that carping at his doctrine to see their own natural disposition which bred such a distemper 2. Men by rejecting Christ and murmuring at his offers do bewray so much of their own corrupt dispositions and that they are so far left to themselves by God as might be matter of horrour unto them if their eyes were open for this is the scope of this doctrine here to let them see not only that they are corrupt but that God hath not wrought on them as he doth on these who are his elect as ver 37. that so he may let them see what sad things their condition spake to them And Christ doth often recurre to this with these contentious Jewes not to make them sit down upon this as an excuse which is not But partly to shew that however the Lords purposes concerning men be hid and secret yet by their own carriage they may bring out strange evidences of it and however the reprobation of any particular person cannot be certainly known by any meer man so long as the person is within time yet mens perverse carriage doth prove a reprobate disposition for present and being preserved in is a black mark of their deplorable state And partly to shew that Christ will not take an affront at the hand of any but as they who love him shall finde that they were first beloved of him so they who reject him and persevere in it will finde to their eternal confusion that he did give them up to their own hearts to walk in these wayes in punishing whereof he will manifest the glory of his justice 3. Albeit it be the duty of all who hear the Gospel to embrace Christ and albeit it be justly commanded to discover our inability and as a mean which God maketh use of to work thereby upon his own Yet
is by this teaching they shall be taught of God to wit in the use of means yet so as they finde God in them as is before explained 4. It is the priviledge of all the Elect that in their own measure they are taught by God and how small soever their knowledge be yet they are taught what is necessary for bringing them to Christ and made wise unto salvation for the promise is universal as to them they shall be all taught of God See 1 Joh. 2.13 And Christ doth cite it with the copulative and whereby it is joined in the Prophets with the other promised mercies to lead us to the study of the rich and many mercies that do accompany it and are given with it 5. Such as are taught by God in the use of means will not only get an ear to hear but will not rest on that till they get an heart to understand and learn by their hearing for they who are taught of God are every man that hath heard and hath learned of the Father 6. Gods teaching of his people doth not only illuminate the minde or give the power of beleeving but doth also give the act and exercise of faith and certainly bring them to Christ for every man that hath heard and learned cometh unto me 7. No light nor illumination of the minde nor any other change will prove a man taught of God unlesse he be convinced of his own misery and of Christs mercy and brought to close with him and daily to come unto him and practice this lesson of coming for this is the evidence of a man that hath heard and learned he cometh unto me Ver. 46. Not that any man hath seen the Father save he which is of God he hath seen the Father In this ver Christ clears the former testimony and inference from it by shewing that Gods teaching doth not import that men must first see God and be taught of the Father apart and without him For not only is the Father invisible to the eye of our body which is also true of the Sonne and Spirit save in so far as the Sonne of God was incarnate and made manifest in the flesh but there is also no immediate sight of the minde or knowledge of the Father in his essence will or wayes about saving of sinners but what Christ the Sonne hath And therefore all others must be taught not immediately by the Father but mediately in and by him And Christs scope in this is not only to cleare the mistake that might arise but to make way for returning to his former doctrine by leading them to himselfe in whom and by whom alone they could expect any thing the Father promiseth Doctrine 1. Men in hearing and studying sublime and divine truths have need of much caution and warinesse that their carnal and shallow conceptions and imaginations do not beget mistakes and errours about them and withdraw them from the simplicity of what is revealed Therefore doth Christ finde it needful to prevent mistakes about this mystery 2. Gods condescending to stoop to sinners should be entertained with due reverence and should not hide from us that distance that is betwixt his Majesty and our basenesse nor hinder us to keep at due distance with him Therefore having spoken of his condescending to teach us he guards that by exalting the Father and shewing that there is no immediate seeing or knowing of him Hence it is that even that sweet name the Lord they God is declared to be a glorious and fearful Name Deut. 28.58 3. Not only is the Father invisible but he doth not reveal himselfe or his will concerning the salvation of sinners immediately unto men or as Christ seeth and knoweth him and it but is an incomprehensible God a light which no man can approach unto 1 Tim. 6 16. for saith he not that any man hath seen the Father to wit immediately or without Christ and as Christ seeth him as is after cleared For albeit he did familiarly converse with and reveale himselfe more immediately to some in respect of others and particularly to Moses Exod. 33.11 Numb 12.8 Yet any bodily sight he got was but of his back parts Exod. 33.23 and but the similitude of the Lord Numb 12.8 or some external signe of his glorious presence with him and not a sight of his essence which only Christ doth immediately see and comprehend And what he got revealed of God by his speaking with him mouth to mouth and face to face it was only through and by Christ who is the revealer of the Father and far short of that knowledge and sight and of the way of it which Christ hath See on Joh. 1.18 4. Christ is of the Father another way then either Angels or men or Saints to wit neither by creation nor regeneration or adoption but by unspeakable generation proper to himselfe Therefore it is ascribed to him in a singular way that he is of God 5. This way of being of the Father makes it Christs priviledge to be singularly and immediately acquainted with him and to be the teacher and revealer of the Father to all that know him for he which is of God he hath seen the Father and this cleares that it is by him men are taught of God ver 45. See Matth. 11.27 Verse 47. Verily verily I say unto you He that beleeveth on me hath everlasting life Christ having digressed this far being interrupted with their murmuring to shew the cause of their distemper He returnes now to inculcate and presse the former doctrine taking occasion from the former ver wherein he hath spoken of his immediate knowledge and seeing of the Father And first he gravely asserts and seals the truth of that doctrine which points out salvation to beleevers in him Whence learn 1. Christs immediate acquaintance with the Father is forth-coming for beleevers good Therefore unto that doctrine ver 46. is this subjoyned for their comfort 2. Such as do know and take up Christ rightly will see great cause of trusting him and closing with him So much also doth the dependance of this on the former ver import that they who take him up to be one who immediately seeth the Father will finde ground to credite this doctrine whatever they thought of it before 3. This repetition and pressing this doctrine doth hold out how necessary these truths are 1. That men be taken up with their own salvation and the way of attaining it as being the mean to drive away many idle and needlesse janglings Therefore doth he wave the answer to their sophistry and direct them how they may attaine everlasting life 2. It is necessary that men study much that eternal life is to be had only in and by Christ and will certainly be attained so This he again repeats here 3. It is necessary that all false wayes to heaven be cryed down and that men look on faith as the only and sure way of taking hold of Christ and of
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
holy derision as if Christ had said Ye think ye know me well enough but ye know me not at all as ye should since ye know not the Father who sent me and that I am come from him And this indeed holds true in general That conceit is a great prop unto mistakes and errours and an hinderance unto closing with Christ That mens not closing with Christ by faith doth flow from ignorance of the Father And That conceit of knowledge is very hateful to Christ seeing he doth in an holy manner mock it 2. The words may be taken as declaring them to know Christ and yet to be ignorant of him but in diverse respects They knew him and whence he was as man though even in that they erred if they supposed him to be the Carpenters Sonne Yet they knew not the Father nor him as God proceeding from the Father and sent by him And indeed They have need to be quick sighted who know Christ as he is in truth and they who do know much will perceive when they get opened eyes that they are ignorant of far more of him These interpretations have indeed these truths in them and do aggree well with the temper of the body of the Jewes who were very ignorant But Christ zeal and indignation in this discourse testified by crying with the consideration of these he speaks unto may lead us to look yet more narrowly into the words Therefore 3 when we consider that Christ is not now dealing with the multitude but with the companions of the Rulers who knew all their plots ver 25. with these who even now had been convinced in the matter of Christs healing the man on the Sabbath and had therefore in great rage started this new quarrel and with these who would have taken him though they had no warrant from the Rulers ver 30. When I say we consider these things the words may run very well thus That Christ chargeth upon them that they knew him well enough and yet against their light would not acknowledge him but delighted to câ—vil And this is not strange for it was the great sinne of the Rulers that they sinned against their light in opposing of Christ and so might also their associats See Joh. 3.2 Matth. 22.16 The only difficulty against this interpretation is that it seems not to agree with what is afterward said that they knew not him that sent him But so is also said of the Rulers who sinned against their light that they knew not the Father nor Christ Joh. 18.2 3. because however they knew as much as to make them guiltie of sinning against light yet they knew him not savingly and their carnal conceptions concerning the Messiah made them maliciously reject all the convincing arguments that this was he since they saw no satisfaction to their desires in him Consider 2. As for these proofes of Christs knowing the Father ver 29. the last of them is clear of it selfe that Christ being sent Ambassadour from the Father behooved to know him who sent him and to have ample instructions and knowledge of his minde As for the other proofe I am from him however it may be taken generally that he came from the Father and not only so for one may come from another and yet know little of him or his minde either but came cloathed with a commission and furnished with instructions as his sending imports or it may point out that he did voluntarily come as well as the Father sent him Yet it seemeth clearer to understand it of his eternal generation and being from the Father as God and so it points out an higher proofe of his knowing the Father beside his being an Ambassadour Doctrine 1. Such is the perversitie of men in opposing Christ and the Gospel that it is hard for them who have any zeal of God to get it endured So much did Christ testifie by his vehemency in speaking to these he cried in the Temple as he taught 2. The violent malicious and effronted opposition of men should not blunt nor dash zeal but rather set an edge upon it in all these who would approve themselves to have antipathy against sinne Therefore Christ cries as he taught To be calme so long as our particular is not touched however God be dishonoured is stupidity and not meeknesse and an evidence of the want of the zeal of God 3. Among other trials and exercises that Christ and his followers do meet within the world from the ignorance of men and their infirmities this is one of the chiefe that they will have to do with men who directly against their light do oppose him and his truth for such did Christ meet with here And it may warne men to take heed how they sleight and go over their light in ordinary walking lest in processe of time they maliciously contradict their light And to beware of engaging against truth lest they be lest to themselves to run to hell before they stop 4. Mens opposing of truth and Christ against their light is not only a sad trial to the zealous but an horrid iniquity in it selfe and will be a witnesse for the friends of truth in the bosome of opposers Therefore Christ not only cries against this but beares their knowledge upon them as a witnesse for him and an aggravation of their sinne ye both know me and ye know whence I am 5. Whatever light malicious opposers of Christ have which will aggreage their own guilt yet their opposition proves that they have no saving knowledge of God nor of him Therefore saith Christ to them him that sent me ye know not Whatever light and knowledge of God men have yet they know nothing indeed and savingly but what their heart submits unto and embraces and what the Sonne reveals of him Matth. 11.27 and what tends to eternal life Job 17.3 6. Such as are approven of God ought not to be shaken by the misconstructions and malicious oppositions and cavillations of men Therefore doth Christ set forth his own grounds of comfort and assurance to testifie that he would not be moved by all their opposition nor needed a testimony from them 7. Albeit the gaining and conversion of one soul be of more worth then a whole world Yet it is one good end of a Ministry to convince malicious men and not leave them without a witnesse Therefore also doth Christ assert his calling and commission before these malicious men that they might know there was not only a Prophet but the Messiah among them See Ezek. 2.5 8. It is a sweet encouragement under trial when men know they have a calling from God to what they are opposed in and that they do not undertake it of themselves for when Christ saith I am not come of my selfe c. It not only imports that he was indeed sent by the Father but holds out his ground of encouragement from his calling And if men knew what it were to bear the burthen and
consequents of any course they undertake it would make them affrayd to run without a call 9. Such as would â—eap comfort by any call from God should study much his fidelity and truth and that whoever despise them yet he will not misregard them who employeth them Therefore doth Christ subjoine he that sent me is true to wit in his promises and covenant made with him the Mediatour when he sent him into the world and therefore will accordingly own him in his going through his state of humiliation And this also is of general use and comfort to all who are called of God 1 Thes 5.24 And as men would not quit the comfort and clearnesse of their calling so they would take heed that Atheisme do not brangle the truth of these promises made to them in following that calling 10. Such as would savingly know Christ especially in his state of humiliation and would not maliciously oppose and contradict any light they have they should labour to know the Father that sent him that so they may see better what Christ is and what the hazard is of rejecting him for so much also is insinuate in this challenge he that sent me is true whom ye know not Had they seen the Father more in Christ they had not maliciously stumbled at his basenesse nor durst they have hazarded to oppose him 11. Men who would cleave to and be encouraged in God in times of opposition should not take up truths concerning him by guesse but should be certain of them by saiâ—h Therefore doth Christ assert I know him 12. Whoever be ignorant of God yet Christ knoweth him and his will perfectly and is sufficiently able to reveal him to others who desire to learn at him for saith he But I know him 13. Christs perfect knowledge of the Father appeareth from his eternal Godhead that he is from the Father and the same in essence with him and so communicates with him in his eternal knowledge of himselfe and in his counsels and from his commission from the Father which imports that he came with full instructions from him for these are heâ—e given as reasons of his knowledge for I am from him and he hath sent me And this not only serves to put us out of all doubt that Christ doth reveal the Father infallibly But being held out as the ground of that challenge and as that which supported him under their malicious opposition It teacheth men that however they cannot attain to this measure of clear and near knowledge yet if they would be born out in times of opposition they must study to know God and his truth by that measure of communion with him which he allow's upon sinful men Verse 30. Then they sought to take him but no man laid hands on him because his hour was not yet come Before John proceed to the third effect that followed on this first appearing of Christ in the mid-dayes of the feast he inserts two consequents that followed on the former debate The first is that these enraged men being galled with Christs former discourse would have taken him by violence but providence did restrain them because his time to suffer was not yet come Whence learn 1. The more that malicious men are dealt with and convinced the further will they be from any good and the more exasperat As here we see in these men who raged before and now are quite mad in their fury 2. Violence and persecution against the persons of faithful teachers is an evidence of men that maliciously oppose truth and the lot which is to be expected from such for they whom Christ asserts to have sinned against their light verse â—8 29 sought to take him that they might kill him or deliver him up to their Rulers 3. It is the prerogative of God that to him belong the issues from death and that he can preserve his servants in the midst of their enemies even when they are in the height of their rage for but no man laid bands on him 4. God needs no means to preserve his servants but can secure them as well by an invisible hand of providence as if they had all viâ—â—ble helps in the world for so did he give proofe to his Sonne here 5. Many a good turne are men made to do and to omit many evil for which they will never be rewarded as service As being not done or omitted from any principle of grace but from an hand of pâ—ovidence restraining them Therefore it is marked that no man laid hands on him not from any remorse or honesty in them but from Gods providence about Christ because his hour was not yet come 6. Albeit Christs followers may expect that at last the Lord for wise reasons will not let the malice of men cease till they be brought to suffering Yet the time thereof is in Gods hand and not in the power of bloody men And they may boldly go on in their lawful calling beleeving that enemies will not anticipat his time 〈◊〉 this reason of not taking him because his hour was not yet come imports that he was indeed to suffer that God had the timeing of that in his own hand and that till his time came all their malice could not availe Ver. 31. And many of the people beleeved on him and said When Christ commeth will he do moe miracles then these which this man hath done The second consequent of the former debate which also is a transition and introduction to the third general effect of his publike preaching is that however the great ones were angâ—ed yet many of the common people did beleeve on him as concluding that whoever expected another Messiah yet they were sure there would none come who could work greater miracle then he had done And so it was folly to expect another John doth not declare what these miracles in particular were that affected them only it seemeth they were not present miracles but these he had done in former times Therefore they say he hath done them And as for this ground of their faith that he wrought singular miracles albeit the scope and end of his miracles was to confirme his doctrine and that he was the Messiah and if thereby they were led not only to acknowledge him but to reap benefit by his word and offices they were certainly in the right way But if they were only led and affected with his miracles and rested there it was very defective and though the power and glory of Christ shining in his works did effect them yet wanting a root it could not but soone fade As many may think they have attained to some perfection when yet they are indeed but to begin They who are pricked in their hearts are yet commanded to begin repentance Acts 2.37 38. Yet it is to be observed that this and the like changes are called beleeving on him partly because they were good in themselves and a beginning of good and to shew that Christ would
darknesse of ignorance nor under the power of the wayes of darknesse or under the danger of outer darknesse And albeit sometime they may be left under a dark condition wanting comfort and feeling wrath Isa 50.10 Yet neither is that their allowance nor shall they constantly walk so or be left altogether under such a condition but in due time shall have light arising in darknesse for so is the promise he shall not walk in darknesse but shall have light 9. The light that comes from Christ will have quickening life accompanying it and doth in the issue tend to eternal life whereas the false light of the wicked ends in sorrow Isa 50.11 Therefoâ—e is it said he shall have the light of life or that light which is accompanied with the present life of holinesse which in due time will end in eternal life Verse 13. The Pharisees therefore said unto him thou bearest record of thy self thy record is not true 14 Jesus answered and said unto them Though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go In the next place we have Christs first conference and debate with the Pharisees who contradict his testimony as worthy to be suspected verse 13. To which Christ replies asserting the truth and certainty of his own testimony verse 14. chalenging them for rash judgement of him when yet he was not judging them verse 15. though if he did it his testimony were to be regarded having not onely himselfe but his Father to bear witnesse to him which were a sufficient number of witnesses by the Law verse 16 17 18. but they were ignorant of the Father as they were of him verse 19. To which is subjoyned that however he spake thus freely and they had a great minde to take him and had him among their hands yet they were restrained verse 20. In these verses We have their exception against his testimony as obnoxious to be suspected seeing he speaks so much in his own cause verse 13. And Christ albeit chap. 5.31 he did by way of preterition passe this that he might bring in the many witnesses that pleaded for him Yet here he doth assert that his testimony concerning himself is true Which he confirmes from this reason That he came from God and was to return to him again and being certain of this he might assert it whereas they being ignorant hereof did carp at him The force of this reason consists in these partly That he being God who came from the Father in respect of his manifestation in the flesh and was to return to him in regard of the manifestation of his glory in the humane nature exalted he was a witnesse above all exception partly That being the great Angel of the Covenant and Ambassadour from the Father to whom he was to return an account he might lawfully publish his own Instructions and Commission which were revealed onely to himself and ought to be credited And partly That he perfectly knowing this might boldly testifie and stand to it Doctrine 1. Christs enemies are endlesse and restlesse in their oppositions unto the successe of the Gospel for after their former interruption verse 3. He no sooner begins to preach again but they do again cavil 2. Christs rich offers will not prevail with malitious enemies to make them quit their opposition and submit for when he is not threatning but graciously inviting sinners to partake of his fulnesse they yet cavil 3. Whatever just cause there be to suspect their testimony who are but sinful and meere men when they commend themselves Yet this derogates nothing from the glory of Christs being true in his testimonies concerning himself for albeit they think they have great advantage of Christ from this common principle Thou bearest record of thy self thy record is not true yet it hath no weight at all here It is true indeed that the corrupt nature of man which is prone too seek it self and hunt after vain-glory which yet is as easily lost as obtained and cannot bear our weight in a day of distresse may render such a testimony uncertain but not necessarily prove it untrue even in men For honest men may lawfully commend themselves in some cases and yet not bear false-witnesse nor yet be guilty of self-seeking But it doth not at all hold true in Christ who is separate from sinners and not to be bound by the rules prescribed to men in such cases 4. Enemies their opposing and interterrupting of Christ will not make void his purposes but he can make their opposition occasion much benefit to his people for albeit they thought by cavils to hinder his preaching yet his very defences and replies did bring forth most precious truths of the Gospel for the edification of his hearers then and of his people to the end of the world 5 Whatever be Christs gracious condescendence for the conviction of sinners and confirmation of his own Yet he will not allow that any should deny him the glory of any of his prerogatives and particularly of his truth Therefore albeit he formerly condescended Chap 5. 31. to wave his testimony of himself that so friends and foes might see how many witnesses he had for him Yet here when they contradict it he will not passe from it Though I bear record of my self yet my record is true 6. Christ being true God that cannot lie and who onely can reveal himself and his will and coming out of the bosome of the Father as Ambassadour into the world he is an authentick witnesse above all exception in what he reveals and his naked testimony and assertion ought to be credited without seeking further proof or arguments Therefore doth he confirme the truth of his record from the consideration of whence he came 7. As Christ and his followers came into the world for awhile to do the service for which they are appointed and then to go to God so the exaltation of Christ doth put his divine original and authority and consequently the truth of his testimony out of all question Therefore doth he subjoyne whither he goeth not onely as the comfortable issue of his toile which he looked to but as a clear proof that he came from God and consequently that his record is true 8. Such as are employed in Commission from God to carry his minde and do vouch on that they have an account to make to God who sent them will finde a necessity to cleave to their Commission and to publish nothing but truth So much also may be learned from Christs argument who considering whence he came and whither he goeth doth therefore bear a true record 9. Christs knowledge of his own excellencie and authority is sufficient to warrant the truth of his doctrine whoever else be ignorant of it for he proves it true on this I know whence I came c. albeit saith he ye cannot tell c.
10. They who would cleave to controverted and opposed truth should not have it by guesse only but should certainly know and be perswaded of it and then speak for it So much also may be learned from Christs confirming the truth of his record thus that not onely he was indeed from God and his doctrine the truth but I know whence I came c. 11. It is mens ignorance either simple or affected of Christs person and Commission that makes them so little regard or lay so little weight on his doctrine and testimony Therefore in opposition to his knowledge he subjoynes but ye cannot tell whence I come or whither I go and therefore do carp at my testimony and doctrine concerning my self Verse 15. Ye judge after the flesh I judge no man Before Christ produce any farther proof of the truth of his record he doth here challenge them for their censure of him And as in the former verse he points out a difference betwixt himself and them in the point of knowing whence he came and whither he goeth So here he points out another difference and a defect in them flowing from this mistake To wit that as they were ignorant of him so they judged carnally of him and according to outward appearance being led by their carnal principles Whereas he on the contrary judged no man Which is not to be understood in opposition to their manner of judging that he judged no man after the flesh for though that be true yet then what is subjoyned verse 16. would import that he might judge after the flesh Nor is it to be understood that he judged no man in a political way but onely in an ecclesiastical way was pointing out their faults for neither in that respect will the opposition betwixt him and them stand seeing they were not now judging him in any political way but onely censuring his doctrine and person Nor yet is it Christs meaning in this place to shew that he devests himself of that sovereigne dominion and government that he hath over men and all creatures joyntly with the Father of which Chap. 5. 22. for that he never quits but his scope is to shew that he forbare the exercise of it in some respects for a time And particularly 1. That his chief errand in this his first coming was not to judge men but to purchase and offer salvation to lost sinners Chap. 3. 17. and if any were condemned it was but an accidental event flowing from mens own corruptions 2. More especially now when they were judging him he was not judging but teaching and making rich offers and therefore their carriage was more blame-worthy Doctr. 1. Albeit malicious carpers or other enemies can do nothing to Christs prejudice yet will he not passe the wrong intended by them in their endeavours without a rebuke Therefore albeit he hath shewed that their cavils could not make void his testimony yet he will challenge them for their attempt 2. Rash judging and censuring of Christ his doctrine and way is the ordinary fault of his enemies and an injury which he will not endure at their hands for this is their particular attempt which he reproves that they fell a judging 3. Men by nature are so blinde and fleshly that their judgement of Christ and his matters is to be suspected and such as justly deserves a reproof from him for this was in part their fault ye judge after the flesh or according to the dictates of your corrupt reason and hearts which cannot perceive the things that are of God 4. To judge of Christ according to visible and outward appearances of his person or Kingdome or according to our own prejudicate thoughts is but a corrupt judgement and such as doth provoke him to anger for this farther and in particular was their fault in judging after the flesh when their prejudices and blinded judgements let them see no more of Christ then his outside 5. It is the will of God that his servants be found in meeknesse about their duty when they are encountred with hard measure and unjust usage from their enemies for so doth Christs example teach who when they judged him was judging no man neither in the general exercise of his calling nor at this Sermon in particular 6. It speaks Christs gracious condescendence unto lost man that he first assayes him with the sweet offer of salvation in the Gospel to see how that will work before he proceed to a sentence of condemnation for saith he I judge no man in this my state of humiliation and at this time in particular And albeit he spake sometimes sharply unto them yet it tended but to drive them to his mercie 7. Christs milde manner of dealing even to his enemies doth adde to their dittey and aggravate their condemnation who do not onely sleight but oppose him Therefore doth Christ mention this to shew how great their guilt was in malicious carping at him ye judge after the flesh I judge no man Ver. 16 And yet if I judge my judgment is true for I am not alone but I and the Father that sent me Verse 17. It is also written in your Law that the testimony of two men is true 18. I am one that bear witnesse of my selfe and the Father that sent me beareth witnesse of me Lest they should except that therefore he judged them not because he could not truely challenge any thing Therefore he declares that he might judge them if he would and if he did his judgement were true And thus he returnes to assert the truth of his own record and 1. He enlargeth the assertion shewing that if he not only bear record of himselfe but against them also yet his record is true 2. He addes a second reason confirming this assertion which is propounded ver 16. that he is not alone in what he doth but the Father is with him and it is confirmed ver 17 18. that if the testimony of two men be sufficient in any matter according to Moses Law to proove iâ— true Deut. 17.6 how much more is his record true being witnessed unto by himselfe who is God and by the Father also who by a voyce from heaven and by mighty signes and wonders did declare and confirme who he was and command he should be hearkned unto From verse 16. Learn 1. Albeit Christ do condescend to offer salvation unto lost sinners yet if he pleased he might in place thereof judge and condemne them and yet do no wrong for he speaks here of his judging as a thing he might well do if he pleased 2. Christ cannot erre in judging of men but as all his testimonies are true so also he is true in judging how crosse soever it seem to us for yet if I judge my judgement is true 3. As all these who are employed by God in his service are never left alone by him in their difficulties So in particular Christ and the Father are undivided in the work of
judging of men as in all other works and the Father is still with him as being of the same essence and as with his Ambassadour and servant acting according to his instructions Therefore saith he I am not alone but I and the Father that sent me where he proves the Fathers conjunction with him from his being his Father by eternal generation and from his sending of him 4 Christs union with the Father in judging is an infallible proofe that he cannot erre in that work It being impossible that he who is God one with the Father and who in all things walks according to his Fathers instructions should erre in any of his testimonies or records Therefore is it given as a reason why his judgement is true for I am not alone but I and the Father that sent me From verse 17 18. Learn 1. The Laws given by God do not serve for rules to direct or binde him who is supreme and above all Law but to be a rule and direction to these to whom they are given Therefore it is called your law not that they were the penmen or prescribers of it nor yet only because they gloried of it albeit they did little regard it in practice but because it was given for their use and direction 2. It is the will of God that as men should not be rash in private judging so in publike contraversies they should not proceed to judgement upon every report or single testimony but at least the matter must be proven by two witnesses for saith he It is written in your Law that the testimony of two men is true Not that necessarily every thing that is deponed by two witnesses is true for false witnesses may conspire to assert an untruth 1 Kings 21.13 Matth. 26.60 Acts 6.11 13. But the meaning of the Law is that at least there shall be no fewer testimonies to prove any thing And as great care should be had in examining witnesses to finde out if there be any falshood wherein even in persecuting of Christ the Pharisees were exact Marke 14.55 56. and for more security the Jewes put the witnesses to confirme their testimony by being first in executing the sentence Deut. 17.6 7. So where two witnesses concurre in one testimony the matter is to be accounted legally true and proven albeit the witnesses should lie 3. Albeit Christ as God be above Law yet his wayes are so just that the Law can have no just exception against him Therefore doth he confirme his assertion from their own Law For if the testimony of two men who are fallible and may deceive doth suffice to prove a matter to be true how much more is he to be credited who is witnessed unto by the Father and by himselfe as God witnessing of himselfe as man and Mediatour seeing these witnesses are truth it selfe who cannot lie nor be byassed 4. The truth of Christs offers unto lost sinners is so abundantly confirmed by unquestionable witnesses that none can call them in question without egregious wrong done to God So much also may be gathered from this double witnesse of himselfe and the Father that sent him 5. The Father and the Sonne albeit one and undivided in essence and operation yet are distinct persons and did distinctly bear witnesse in this testimonie concerning the man Christ and his offers as Mediatour for saith he I am one that bear witnesse of my selfe and the Father that sent me beareth witnesse of me Verse 19. Then said they unto him Where is thy Father Jesus answered Yee neither know me nor my Father if ye had known me ye should have known my Father also As before they carped at his testimony concerning himselfe so now little regarding what he said they carp at his other witnesse desiring to know who his Father was For they alleaging he had none but Joseph would look upon him to be as unfit a witnesse as they conceived himselfe to be or if he should call God his Father that would waken the old quarrel Chap. 5. 18 But Christ doth not stand to answer their question but declares they were both ignorant of the Father and him and ignorant of the Father because they knew not him Whence learn 1. Let truth be never so clearly held forth yet without the power of grace enemies will not be gained thereby but they will still jangle and set their wit and parts on work to finde out new cavils for so do they here all the fruit of Christs doctrine on them is a new taunting question where is thy Father 2. Where there is greatest conceit of parts and abilities there is ordinarily greatest real ignorance especially of saving truths in a saving manner for these great Rabbi's who think themselves able enough to hold up the debate with Christ yet this sentence from him ye neither know me nor my Father 3. Albeit the Father and the Sonne be two distinct persons Yet they are undivided in essence so that the one cannot be known without the other And particularly albeit devils may beleeve there is a deitie and tremble Jam. 2.19 and albeit Jewes and others may have some notions of him as Creatour of the world Yet there is no saving knowledge of God but in Christ Joh. 17.3 Therefore saith he ye neither know me nor my Father and particularly he asserts their ignorance of the Father because they knew not him 4. The divine nature did so evidently shine in the Sonne that whosoever knew what a deitie was might have seen it in him and whosoever took up his deitie were thereby forthwith led to know the deitie of the Father for saith he if ye had known me ye should have known the Father also And herein Gods gracious condescendence is to be seen who since his divine nature could not be comprehended nor taken up by us was pleased to reveal and manifest himselfe in his own Sonne the expresse image of his person cloathed with our flesh and to hold out this mirrour unto us in that word which is neare unto us and which doth prevent our anxious thoughts about ascending up to heaven or descending down unto the deep Romans 10.6 7 8. Ver. 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come In this verse we have a conclusion subjoyned to this first conference wherein it is declared that however he spake thus boldly and that in a place of the Temple where they had him as in a net and how ever their rage was great against him Yet none of them meddled with him God so ordering the matter because his time of suffering was not yet come As for this place the Treasury the Jewes had a chest in Joash his time wherein they received the peoples collections as they entred into the Temple 2 Chron. 24.8 c. and it seems they continued this practice afterward Mark 12.41 Luk. 21.1 But this was a room or chamber
to let them see and feel what a woful course they have been upon for so much also is imported here that when ye have lift up the Sonne of man then shall ye know that I am he c. 9. Christ in his works and doctrine as he was taught them from the Father as man so they are altogether agreeable to the Fathers will for this is a truth whereof he will have very enemies convinced I do nothing of my selfe but as the Father hath taught me I speak these things So that sinners are to come to and seek the Father in him and ought to look on all he doth and saith as agreeable to the Fathers will 10. As the Father is unseparable from his Sonne Christ in respect of the unity of the divine essence so he is alwayes with him as Mediatour being in him as his Ambassadour reconciling the world to himselfe 2 Cor. 5.19 and with him to support and uphold him as his servant doing his work according to the Covenant of redemption Isa 42.1 Therefore saith he He that sent me is with me the Father hath not left me alone though all the world should forsake me Wherein we may see how well-pleased the Father is with the redemption of lost sinners that he was still upholding the Sonne in it and how richly they are made up who have him with them be against them who will as Christ here reckons 11. Whosoever would have the comfort of Gods presence and company in all conditions they ought to set themselves to please God and observe his will in all things for so did Christ finde it for I do alwayes those things that please him 12. As Christ the Sonne did learn obedience and submit himselfe to the will of the Father So his obedience was full and compleat and in all things he did the Father was well pleased for saith he I do alwayes those things that please him Ver. 30. As he spake those words many beleeved on him 31. Then said Jesus to those Jewes which beleeved on him if ye continue in my word then are ye my disciples indeed 32. And ye shall know the Truth and the truth shall make you free In these verses John records that this his doctrine had successe among many And albeit it was but weak beginnings they had as appears by Christs doctrine to them yet he exhorts them to perseverance and encourages them in that study by promising 1. That so they shall prove themselves to be among the number of his real disciples 2. That they shall encrease in knowledge of the truth and in feeling the power and efficacy thereof 3. That they shall be made partakers of true Christian liberty Whence learn 1. Opposition made to Christ will not hinder the successe of his Gospel but even the contentions and debates occasioned by malicious men may do much good to many for as he spake these words many beleeved on him Even from amongst the crew of opposers he gathers followers 2. As it is preaching which God hath appointed to be the mean of conversion so in particular when men consider either the danger of Christs forsaking and giving up with them or his own true excellency as they are revealed in the word it may be a mean to excite them to lay hold on him for this successe followed upon his speaking these things which may relate either generally to the whole preceding doctrine wherein he leaves them to give an account to God of their despising of him or particularly to the last words wherein he points out his conjunction with and his being approven of the Father 3. Christ is a tender cherisher of weak beginners and will rather take paiâ—s to encourage them then weaken their hands for albeit they were weak yet he calls it beleeving and encourageth them to hold on 4. Such as embrace Christ do stand in great need of confirmation and should be seriously affected with that great undertaking wherein they engage Therefore doth Châ—ist so much excite them and labour to set their joints aright Albeit conversion be a very great work yet confirmation of the converted is no small work and a notable fruit of the Ministry Eph. 4.8 9 12 13. 5. It is not enough that men do embrace Christ for a sit only but if they would reap the benefit of piety they ought to persevere And albeit such as do persevere may be kept a while without sensible feeling of the advantage of their course yet in due time they shall finde it Therefore doth he propound this condition to them if ye continue and upon performance of that makes the promise 6. They who would persevere indeed ought to cleave closly to the doctrine of Christ not only renouncing false doctrine and giving obedience to his truth but as faith is begotten by the Word so it must be cherished and fed by it and they must embrace and cleâ—ve to Christ as he reveals himselfe in the Word though otherwise they do not sensibly finde his presence yea aâ—d their sense and fear and guilt may represent him otherwise then the Word saith of him Therefore saith he unto them Continue in my word 7. It is the great priviledge of lost sinners to be made disciples to Christ taught of him and admitted to follow him and be in his company as a pledge of their being with him for ever Therefore it is held out as their encouragement and reward ye are my disciples 8. As Christ hath some disciples who are so in reality and others who are such but in shew only So whatever external priviledges may follow on mens outward profession and shew Yet there is no true ground of solid comfort but in being real disciples Therefore doth he encourage them with this which only could yeeld true comfort ye are my disciples indeed or truly and in truth 9. Albeit real converts be disciples unto Christ from the first moment of their conversion Yet that is oft times hid from them till they give proofe of their sincerity by perseverance and then their faire advantages are intimaâ—e unto them Therefore saith he If ye continue in my word thou are ye my disciples indeed He saith not then ye shall be my disciples as if the reality of their state depended upon their perseverance but then are ye my disciples that is ye prove and make the truth of it manifest by your perseverance and ye shall since the comfort of it your selves 10. As all natural men and counterfeit disciples are but ignorant of the truth of God especially of the power and life that is in it and accompanieth it So even sound beginners may be for a time weak in these things for so is here supposed that however they had some beginnings yet they were yet to know the truth 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel that so faith may close with them and men may be established in them and kept
any visible communion and intercourse betwixt Satan and every unrenewed man but that they do according as he prompts and acts them 2 Tim. 2.26 Eph 2.2 and so do commit these evils wherein he fell before them as is instanced ver 44. 6. It is a sad and humbling sight of natural mens condition to see them acted and led by Satan as effectually and really as ever their bodies were who were corporally possessed by him Therefore doth Christ by this point out the odiousnesse of their case unto them And if this were well considered it might not only discover how little wonder it is there be a great opposition be twixt them and the children of Christ who are led by his Spirit But it might humble them to think that they are under the conduct of such a guide when they think they are only following some pleasant or profitable course And it might let them who dreame of a change of their manners when they please see that it is not so easie a matter but as hard as it was to dispossesse the man that had the Legion of devils in him Verse 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would do the workes of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 41. Ye do the deeds of your father The Jewes do except nothing against the first branch of Christs doctrine concerning spiritual bondage but finding that in his answer to their objection he had insinuate that they had some father of whom he had little good to say and being either really ignorant or wilfully seeming not to know that Christ spake of their spiritual parentage and pedigree they again lay claim to Abraham as their father of whom Christ durst say no ill and so would render him odious as calumniating holy Abraham Christ in his reply doth more clearly hold out that he is not speaking of their carnal descent according to the flesh but of their original and parentage according to the Spirit And 1. He sheweth in general that if they were Abrahams children according to the Spirit they would imitate him in his works 2. He sheweth in particular wherein their way was contrary to Abrahams in that they persecuted him for telling the truth of God And therefore 3. They behoved to father themselves on another in that respect then Abraham Doctrine 1. Conceit of priviledges is a disease not easily cured nor will men be easily taught or convinced of the evill of it for after Christ hath sufficiently refuted this exception before yet they will not be put from it but repeat it again Abraham is our Father 2. It is an old trick of degenerate Churches and Church-men to cry up the names of pious Ancestours to oppose them against the light of truth for so do they hold up Abraham as their Father that any thing Christ would say of their parentage might be repelled by that and so do many like them cry up these from whom they have farre degenerate But if these Saints departed knew how they were abused by these their degenerate sinnes they would cry let them perish from under these heavens 3. Whatever external priviledges men may enjoy by being born of religious Parents and members of the Church Yet true grace is not an hereditary gift nor doth carnal and outward succession make men partakers of spiritual priviledges Therefore albeit he had granted they were Abrahams seed ver 37. by carnal generation and succession yet he makes a doubt of their being his spiritual seed till they prove it better If ye were Abrahams children c. 4. There is no just ground for any to boast of their religious progenitours unlesse they follow their footsteps for saith he If ye were the children of Abraham and would have that a priviledge unto you indeed ye would do the works of Abraham Such as do boast of religiouâ— Parents and yet will not imitate them are but in effect reading a Narrative to a sad sentence against themselves 5. Albeit Abrahams carnal seed did enjoy many temporal yea and external Church-priviledges by vertue of the Covenant made with him Yet none are his successours as to participation of peculiar spiritual blessings and priviledges but only these who are followers of his faith and fruitfulnesse in piety And they who do so may lay hold on all the spiritual promises made to him and his seed Therefore doth Christ require of these men who were his carnal seed that if they would partake of the promises made to him concerning spiritual freedom they should prove their interest in him by another title doing the works of Abraham and then their claim would be good And this is a fair advanâ—age and encouragement to Gentiles See Rom. 4.11 12 6. As walking in any wicked course so in particular the persecution of Christ and his followers is unbeseeming Saints and proves that the persecutors have no claime to the priviledges of Saints Therefore doth he instance this in particular ye seek to kill me who have told you the truth to shew how unlike they were to Abraham who did not this and therefore could not claim to the priviledges of his spiritual seed 7. Albeit the Lord in great mercy will passe over the many violent fits of corruption in his people which through grace and by fleeing to Christ they get smothered before they break forth Yet the Lord will judge of wicked men by their wicked endeavours and attempts though they succeed not seeing they are only withheld by some obstacle from without Theâ—efore doth he charge it on them as sufficient to prove what they were ye seek to kill me though it had not taken affect See Psal 21.11 and 28.4 8. Christ is a Teacher who will not dissemble nor deceive or slâ—tâ—er his heareâ—s but will faithfully deliver the truth which he receives for saith he I have told you the truth which I have heard of God 9. As a faithful declaration of the truth of God is the best service can be done to men so it is horrid wickednesse and ingratitude in men when they will not only persecute the innocent but even these who are beneficial unto them and do them best offices for so doth Christ aggravate their cruelty ye seek to kill me a man that hath told you the truth See Psal 109.4 2 Cor. 12.15 10. Such is the perversity of the world and their hatred to the truth of God pointing them out in their right colours that the servants of Christ need expect no case so long as they are faithful in their trust for such was Christs lot before them ye seek to kill me a man that hath told you the truth 11. Wicked men can never attempt any violence against the servants of God because of their fidelity but God will look upon the injury as reflecting on himselfe who
so were none of Gods children It may be also understood particularly as a chalenge that they were so blinded with malice that they could not understand what he had spoken in general termes of their father verse 38.41 and so it is a transition to the following verse wherein he explains his minde We need not stand on this difference seeing this particular may come in well enough under the general chalenge And it teacheth 1. It is a duty incumbent to all to understand what Christ speaks unto them and where it is not so Christ will make a quarrel of it for he puts it home with a sharp question and chalenge Why do ye not understand my speech not onely to put them to consider from whence it flowed of which afterward but to testifie his indignation against them for it 2. Christs wicked enemies are not onely naturally impotent to hear the Word of God aright but are so blinded with malice that they cannot so much as with patience hear what he saith for this doth Christ chiefly understand when he saith ye cannot hear my Word 3. Mens own malice addes to their natural ignorance and doth so blinde them that they cannot understand never so plain truth for ye understand not my speech because ye cannot hear my Word See Matth. 13.9 4. Albeit Gods Children may have much ignorance and may for a time be tainâ—ed with some errour Yet as that is not good so they who maliciously sleight the means of knowledge and do shut their own eyes that they cannot and will not see have nothing to evidence that they are the children of God Therefore doth Christ by this question put them to consider what their practice and condition flowed from VVhy do ye not understand my speech even because ye cannot hear my VVord For if men of one Province and children of one Family do understand the language and dialect as some translate the word speech of the Countrey and Family and are discerned from others by their speaking of it as Judg. 12.6 Matth 26.73 Then certainly they cannot be children of Gods house who do not understand the language of it And much more do they prove that they are not begotten by the seed of the Word who cannot so much as endure to hear it Verse 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his own for he is a lier and the father of it Secondly in this reply Christ doth clearly and positively shew unto them who is their spiritual father of whom they are even which is the Devil of which see what is said on verse 38. This he proves in general from their earnest following and endeavouring to execute these wicked lusts which reign in him and their writing after his copie and imitating of him being acted by him Then he instanceth this general in two particulars of murther and opposition to and defection from the truth Which as it appeared in Satan from the beginning of the creation in deceiving our first parents and opposing the truth God had delivered to them and in drawing them under the stroak of temporal and eternal death So it was to be seen in them also in seeking to kill him verse 40. and opposing his truth which he had hinted at verse 43. and doth more clearly prosecute in the following verses Lastly he clears God of all these lusts of Satan shewing that they slowed from his own defection and that all his lies are his own invention and so they who followed these practices could not father themselves on God Doctrine 1. It should be counted no absurdity but the sound doctrine of Christ to assert that not onely they who boast much of pripiledges but these who indeed are members of a true Church are nothing in reality and in Gods account but limbs and children of Satan so long as they are unconverted and live in a wicked course for saith Christ of these Jewes ye are of your father the devil 2. Such as will not take with a reproof when it is mildly given by Christ do provoke him to tell it out in sharper termes for they would take no notice of what Christ formerly spake in general of their spiritual parentage and now he speaks it out ye are of your father the devil 3. Mens practices will prove that they are Satans children let them say what they will And these do prove themselves to be eminently his children in whom he works the greatest conformity to himself for Christ proves his own assertion and refutes all they had to say against it with this the lusts of your father ye will do and according as they were eminent imitators of him accordingly did they prove how eminent they were among his children 4. Satan is full of raging wicked lusts wherein his children being acted by him do imitate him for there are the lusts of your father wherein they do resemble him 5. Albeit Satan and his children do very often get many of their lusts fulfilled in the world yet through the restraining power of God and Christs watchful providence over his own many of their hot attempts are frustrated for sometime they prove but lusts vexing chiefly themselves who have them and ye will or desire to do them but can get no further 6. God will not judge of Satans children by their actings and successe onely but by their desires and endeavours And albeit they be oft-times stopped in their course yet he will account them Satans children because of their obstinate and wilful endeavours for Christ proves the point by this as sufficient ye will do or desire to do the lusts of your father for as yet they had gone no further then desires and endeavours in persecuting him 7. As all unrenewed men are Satans children So in particular all liers deceivers double minded and bloody men and especially despisers and opposers of Christs truth and bloody persecutors are Satans chief children for these are the particular lusts whereby he proves them eminent children even murder and lying of both which they were guilty 8. This doctrine delivered by Christ concerning Satans fall and practices doth hold forth several useful Instructions which I shall point out in this order 1. The most excellent and perfect of creatures being left to themselves and the guidance of their best perfections will not be able to stand or keep their integrity for so much appears in this example of Satan who being one of the most excellent creatures yet being left to himself he abode not in the truth or in his original station and holinesse and in his cleaving to God but turned aside to a vain lying course and to be a deceiver of others as is afterward cleared And he was in this defection from the beginning to wit of mans fall So that however he
was created perfect in one of the sixe dayes yet before the fall of man he had left his first habitation 2. The cause of Satans fall was in himself who of his own accord left his original holinesse and station for be abode not in the truth but forsook it 3. As since Satans fall there is no spark of goodnesse holinesse or truth in him for there is no truth in him So this depravation proves that he is fallen from that condition wherein he was created therefore doth this come in by way of reason that since God made all his creatures good and perfect in their kinde therefore it must necessarily follow that he abode not in the truth because now there is no truth in him And so the Lord is cleared of his fall 4. Satan since his fall is a great enemy to man and full of malice that man should fill that roome from whence he fell So much appears in his being a murderer and liar and that from the beginning He did begin soone and continues long so that Gods people are to remember that they dwell in a world where Satan is going about full of rage 5. Whatever mask Satan put on in dealing with men Yet he is but seeking their destruction both of soul and body for he is a murderer 6. Satans attempt and successe upon our first parents is a clear evidence of his designes against the children of men and a sad document shewing how farre he may prevaile with the best if they be left to their own free-will Therefore is it peculiarly marked that he was a murderer from the beginning as a clear warning to all from what he did to Adam and Eve hazarding the destruction of their and all their posterities souls and bringing them all under the sentence of bodily death 7. Satans great engine for bringing about his bloody designes is lying and deceits Therefore is it subjoyned he is a liar And by this he prevailed with our first parents subtilly calling the truth of God in question So that to give heed to his lies against the truth is in effect to give up our throat to the murderer 8. As Satan is a very subtile and crafty adversary full of cunning and sleight to entrap the simple see 2 Cor. 2.10 11. Eph. 6 11 So he is in all he saith a liar and not to be trusted for so saith Christ there is no truth in him he is a liar Therefore though he transforme himselfe in an Angel of light and busk up his projects Yet men are not to be taken therewith And though he sometime speak truth as sometime he did commend Christ Mark 1.24 Luke 4.34 and his servants Act. 16.17 and may bear in true challenges upon beleevers Yet he is still to be rejected as intending thereby to deceive For by his commendation of Christ and his followers he intended either to make them be suspected or to draw persecution on themselves by casting him out as befel Paul And when he pleads Gods cause against his people it is but to drive them from God and when he chargeth upon them what they deserve his scope is to deprive them of all hope of remedy and perswade them that they shall be dealt with only according to deserving 9. Satans sinne is of himselfe and all the evil that is in the world God is free of it and only Satan as the enticer and we as the consenters are to blame for it for when he speaketh a lie he speaketh of his own he is the father of it or the inventer and beginner of it in himselfe and his followers Ver. 45. And because I tell you the truth ye beleeve me not Here Christ doth confirme his assertion concerning their being of Satan And as before he had proven they were of him and imitaters of him in murder so here he proves the same in the matter of lying shewing that they were like Satan in that also because they will not believe him and his doctrine even because it is truth And upon this followeth the other of their seeking to kill him because he told the truth verse 40. Doctrine 1. Rejecting of truth and wilful and malicious contradiction thereunto is the great trade of Satan the lyar and their practice who are his children and acted by him for in this doth he instance Satans lying and their sinning like him 2. As Satan since his fall hath cast off all aw of God and neither fears his justice nor hopes for mercy and doth maliciously oppose truth because it is truth and crosseth him in his designes So Christs enemies being acted by Satan will oppose truth for no other reason but because it is truth They will beleeve any thing but truth and the more true the doctrine be the more will they oppose it for because I tell you the truth ye beleeve me not 3. Let wicked men oppose Christs doctrine as they will yet it is truth and any doctrine they embrace beside is but a lie which will disappoint them in end for however they believe not yet saith he I tell you the truth Ver. 46. Which of you convinceth me of sin And if I say the truth why do ye not beleeve me In the third place Christ in this reply doth vindicate himselfe and so prevents an objection and aggravates their infidelitie For whereas they might object against the former challenge in ver 45. wherefore should we beleeve thee and leave our own Religion for thy saying whom we know not Christ answers that since none of them could convince him of any sin and his doctrine was the very truth therefore they could not but sinne hainously in not giving him credite whoever he were Whence learn 1. As Christs publike Messengers are obliged to be irreprehensible and true in their doctrine so this was eminently and singularly true of Christ who was the spotlesse Lamb of God and infallibly true in all his doctrine for he was without sinne and said the truth 2. It is not sufficient to condemne any that malicious men do calumniate and traduce them unlesse they can also argue and make it out for Christ requires of his accusers that they convince him of sinne or by arguing make it clear that what they assert is true 3. Christ was so perfectly spotlesse and innocent that albeit he lay buried under calumnies yet none of his most malicious adversaries could ever make it good that he was guilty of one sinne for saith he which of you convinceth me of sinne 4. Albeit the blamelesse carriage of men doth serve much to make away for their doctrine and doth aggravate their sinne who despise it Yet should not be a snare to draw others to receive any thing they say unlesse it be made clear that it is truth Therefore in grounding this challenge Christ adds this to that of his sinlesnesse I say the truth 5. As the doctrine of innocent and infallible Christ ought without contraversie to be credited so their consciences
treachery 9. Men given over by God unto Satan will be very wrestlesse to execute mischief and may speed well at it for a time for do quickly is also a prediction of his activity and successe as to the outward suffering From v. 28 29. Learn 1. It is no fault in sincere professours to be charitable even of hypocrites so long as they keep close for it flowed in part from their charity that no man at the table knew for what intent he spake this unto him and some supposed some other thing And it seems that John himself to whom he was particularly discovered did not suspect he would presently go about his treason and therefore understood not this discourse though possibly he joyned not in the opinion some others had of him and it And as for the rest albeit it seemes they should have known his treachery from Christs answer to his question Mat. 26.25 Yet it seems that Christ gave him that answer secretly or he propounded that question but immediately before he went out 2. Christ did so willingly suffer for his people that by his own over-ruling hand he kept back all things that might hinder instruments to act therein for this ignorance also flowed from the hand of God lest they should have hindred him and so should have marred the work Christ came about See Mat 16.20 and 26.52 53 54. 3. It is the will of Christ that were mens portion but mean yet they should not only provide for their own necessiâ—ies thereby and so live in an honest way but they should also be beneficial to the poor and indigent for this construction which some of them put upon Christs words teacheth that it was his custome as at other times so now out of his small stock to buy these things we have need of against the feast or the solemnity of the first day of unleavened bread being the morrow after the passeover Lev. 23.5 6. Numb 28.16 17. and to give something to the poor and his practice in this is our rule From v. 30. Learn 1. Checks given by Christ to enemies which might reclaime them do but irritate and render them worse for after all this he having received the sop went out 2. Men given over by God and possessed by Satan are so impudent that they will not only attempt highest wickednesse even against Christ but will commit it even in Christs presence and when they know that he knoweth and seeth them for albeit Christ had intimate that he knew what he was doing yet he went out to act it 3. Satan is violent in driving these acted by him very hastily and over all impediments to commit mischief for having received the sop he went immediately out and that though it was night as being too good for works of darknesse Verse 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him Followeth to v. 36. the third part of the Chapter containing Christs sweet doctine to his disciples upon Judas removal wherein he speaks comfortably conceâ—ning Judas errand and doth direct his disciples concerning their carriage It contains three points of doctrine In the first whereof in this verse he points out how hâ— loâ—ked upon what was to come upon him by Judas â—reachery Namely that he was to be glorified in and after his sufferings and God to be glorified in him Concerning this doctrine we may compare what is said on ch 12.23 Here we may Learn 1. Albeit hypocrites cannot pollute an Ordinance of God to any but themselves yet they are oft-times such a burden and impediment to the societies of Gods people as the company will fare the better when they are out of it Therefore Christ who was speaking sad things while Judas was with them and weighted and troubled v. 21. now when he is gone out his minde is elevate and he speaks comfortably and familiarly to the rest 2. As there is no condition so hard but a childe of God through him will get through it Phil. 4.13 And as there is no humbling pressure under their lot but they may expect a blenk of comfort and ease after it So oft-times the Lord makes their sad lots easiest when they are nearest to come upon them by his giving at that time the spirit of that employment for Christ who before was troubled v. 21. now when Judas goeth out to act his mischievous treachery is elevated in minde and comforted See Heb. 3.16 And by this his comfort and rejoycing at this time he learns us how to rejoyce when our dissolution is near though we were to go through a red sea of blood and suffering unto that promised land 3. Such as would rightly bear a crosse ought to take a look of their condition quite contrary to the verdict of sens e and reason for so doth Christ look on his sufferings as a glorifying of him both in themselves and in the effects thereof which is a point flesh and blood would never reveal 4. How ignominious soever Christs sufferings were in themselves yet they were not only the way to his glory ch 17.5 Luke 24.26 1 Pet. 1.11 and the fruits thereof glorious and such as exalted him in the world But they were also glorious in themselves and he glorified therby in respect of his obedience to his Father even to the death his love that shined therein the testimony of innocency he received from enemies the glorious miracles in the time of his sufferings and in respect that hereby he redeemed his elect trampled upon and spoiled Satan and triumphed over sinne and blotted out the hand-writing of Ordinances against us For saith he the Sonne of man is glorified and that now not only certainly but instantly And if he counted seeming ignominy to be his glory in respect of the service done thereby to people how much more should we account that our glory which may honour him 5. Such as are truly zealous of Gods honour will count no condition honourable unlesse God be glorified thereby and where he gets honour a very ignominious condition will be honourable in their eyes for this glorifies the Sonne that God is glorified in him 6. As Christ was glorified by his own sufferings so also the Father was glorified in him Not only in that he being in the Sonne all the glory of the Sonne is his also but that Christ in suffering did glorifie him in giving obedience to his will The truth of his threatnings and his justice did shine in what he inflicted on his Son and his wisdom and goodnesse did shine in the redemption of lost man by such a mean for saith he and God is glorified in him And albeit none can so glorifie God in suffering as Christ did yet through him he takes glory to himself in the sufferings of his servants as they are a testimony to his truth and a commendation of his excellency that they will not love their lives unto the death for
was in substance the knowledge of the Father to whom he went and of the way to him as is after cleared Yet he knew not these things under the notions and tearmes of place and way and therefore objects his ignorance Whence learn 1. The knowledge that Saints attain unto is very little in respect of what they might have in the use of means afforded them for in respect of measure it is true which Thomas said and yet contradicts not Christs assertion we know not 2. None will ever study to know nor can they rightly know the way to heaven till first they attain to some knowledge of heaven it selfe to set them on work to enquire after the way for upon this we know not whither thou goest Thomas inferreth strongly how then can we know the way 3. Such as are convinced and humbled under the sense of their ignorance will not stand to acknowledge it that they may abase themselves before the Lord for so doth Thomas acknowledge it here 4. Such as are convinced of their own ignorance and infirmities will thereby become more sensible of the weaknesse of others also for upon this ground it is that he speaks in all their names Lord we know not 5. It is an usual weaknesse in beleevers that their conviction of short coming doth drive them to think they have no good at all for in this respect Thomas his confession comes short and contradicts Christ in saying simply we know not 6. Saints may have true good and knowledge of Christ which he knoweth and alloweth them to be encouraged in whereof yet they may be ignorant and will not take with it for Christ hath told them ye know ver 4. and yet saith he we know not Sometime Saints are under tentation and in a feaver and so cannot discerne their grace Sometime they do so conceive of grace in its highest perfection that they cannot discerne the small beginnings they have And sometime they know truths in substance yet they cannot give a name to what they know nor understand it under the notions and tearmes by which it may be expressed as Thomas knew Christ but not distinctly under the notion of the way or as he in whom the Father is to be known This may teach men condescendence in their expressions to others and to beware of making their own conceptions of grace and truth's a rule whereby to judge of all others but they must vary expressions and notions till it be seen whither they know the thing it selfe or not Ver. 6. Jesus saith unto him I am the way the truth and the life no man commeth unto the Father but by me Followeth Christs answer to this objection wherein he cleareth these grounds of consolation propounded ver 4. And first in this verse as to the way to that place he forbears to speak of the way of difficulties he and they were to go through and clears only the way whereby they might come to heaven through these difficulties to wit by himselfe who as he made a way to himselfe by his own proper power and authority so he is the way to all others by whom alone men can come to the Father as is inferred in the end of the verse Unto this is subjoyned by way of amplification that he is the truth and the life which as it holds true in many respects That he is truth in his doctrine the truth of all the types and the quickner and preserver of spiritual life in his people So it here points out partly the properties of this way that he is that true and living way and partly the order of walking in and making use of that way that first we must close with him by faith as truth and doing so shall finde him to be life in our walking which is to be perfected as our prize at the end of the journey Whence learn 1. Christ is very tender of the acknowledged ignorance of his own and will take pains to help it for here he instructeth Thomas who confessed his ignorance 2. However Saints may look upon their infirmities ignorance and doubts as very burdensome and uselesse Yet Christ can bring much good out of them to clear and confirme themselves and others the more for Christ makes use of Thomas doubt to clear up this argument of consolation more fully for the good of beleevers in all ages 3. Such as rightly know heaven and the way and means to wrastle through unto it may easily digest difficulties in the way for this cause it is that Christ insists no more on the rough path of trouble which leads toward heaven because the knowledge of heaven and of the Father there and of Christ as the way thither is enough to swallow it up and therefore he insists only on that 4. Man by nature is subject to many necessities and spiritual miseries as being subject to go astray from the womb and wanting a path wherein to walk toward happiness being subject to errour and seduction and wanting light to discerne the way of his happiness and to guide him in it and being dead in sin legally and spiritually unable to walk in the way though it were pointed out and needing no lesse then eternal life to prevent his eternal misery for all these necessities are supposed in this that he must be the way the truth and the life 5. Christ is an al sufficient remedy for all our wants He is the way for wanderers and the path wherein exiles may return toward lost happiness He is the truth to lead them surely and to point out their path unto them And he is the quickner of his people for I am the way the truth and the life saith he 6. Christ is the way to heaven and to the Father not only as it is through him we must ascend up to the knowledge of the Father or as he points out the way to happinesse as a Prophet But as having by his merit and satisfaction as Priest made a patent doore whereby sinners may enter and approach to God and being their effectual leader in that way as King In these respects he is called the way See Heb. 10.19 20. So that through him sinners may come forward 7. Christ also is the truth not only essentially in himselfe and he from whom all truth is But more especially he is the truth as a way to his people and a true way Partly in opposition to types and legal ceremonies which were but shadows of this true way Joh. 1.17 Col. 2.17 Partly in opposition to all delusions and vanities of the world whereby men think to attain happiness all which as they draw from Christ the true way so they will prove a lye and not the truth Partly in respect of the promises whereby we are encouraged in our way All which in him are Yea and Amen 2 Cor. 1.20 And partly in respect of his directing us in the way He is not only a way wherein to walk but a way
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
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
by his doctrine and miracles did prevail but with few of them as himselfe often complaineth But the Apostles did bring in thousands by one Sermon at Jerusalem and by their doctrine and miracles did bring down Idols and set up the Kingdome of Christ through the world 4. Whereas Christ by his works proveth himselfe equal with the Father ver 11. and yet promiseth they shall do greater things We should be far from conceiving that this doth any thing weaken the argument whereby he proveth his deity far lesse doth it exalt them to aspire to any equality with him for whatever difference there be betwixt the works wrought by him and them yet herein is the infinite difference betwixt him and them that he wrought them by his own power as God but all they did was by faith in him who put forth his power to do the works and accordingly they did them in his name So that albeit the doing of these works tended to their encouragement yet the glory thereof redounded only to him 5. This reason why they shall do greater works because I go to my Father doth not inferre there should be any addition to his power then as God but that at that time his Godhead which in the dayes of his flesh was hid under the vail of a servants shape should more gloriously manifest it selfe 6. This encouragement of their doing greater works tends not only to prove him exalted as Mediatour after his sufferings as Act. 2.33 but also to prove that assertion ver 11. that he is one with the Father Because it is an evidence of his absolute and divine power that he can conferre this dignity upon others not as the Apostles did ministerially by laying on of hands but through faith in his name And withall it is he who doth these works by them as is after cleared ver 13 14. Doctrine 1. We have need to be often excited to consider seriously the weight and gravity of that which Christ speaketh Therefore is so frequent use made of this asseveration Verily verily I say unto you 2. Christ will bring that unto Saints out of their worst and saddest conditions which they could neither apprehend nor beleeve unlesse he had said it Therefore doth this promise of the great things for which his removal maketh way need to be confirmed with a verily verily that the disciples might give credit unto it 3. As it is by faith in Christ only that Saints are inabled to do great things and therefore the promise is made to him that beleeveth on me It will make Peter walk on the Sea and only unbelief will make him sink So the want of Christs bodily presence needs be no hinderance to faith to close with him and draw vertue out of him for enabling to do greatest things for the promise is made to him that beleeveth on me that he shall do the works that I do and greater then these after he is ascended 4. Albeit Christ only of all the Sons of men was true God and man in one person Yet the power and vertue of his God-head is not astricted to his own person but is communicable in the effects thereof to his members So that he will do that in them and by them which only God can do and they shall not want divine power for carrying them through in what they have to do for He that beleeveth on me the works that I do shall he do also c. 5. Christ can and oft-times doth work that by weak and contemptible means which he doth not by stronger and more probable causes And he did more in the world by his weak Servants then he was pleased to do himselfe for albeit beleevers be but weak creatures yet greater works shall he do saith he of every one here intended then these done by himselfe who is God over all 6. Mens lawful and spiritual employments and Christs presence with them therein are notable encouragements to beleevers during Christs absence for their work and great successe in it is one great encouragement to the disciples here And as Christ alloweth encouragement upon none who are not about their employment So it is a great comfort that the saddest of conditions afford matter of comfortable employment about them and that work may keep Saints in their pilgrimage from thinking too much long 7. Christ is a wise dispenser of his allowances who oft-times reserveth greatest manifestations of himselfe for saddest times wherein as they are least expected so they are most needed Therefore is this more ample manifestation reserved for that sad time wherein the disciples were saddened with his departure and might be ready to think that all that power whereby he wrought was quite removed with his own bodily presence 8. Christs exaltation hath neither diminished his power nor his tender care of his own But on the contrary he doth make his exaltation his unity as God and acceptance as Mediatour with the Father conspicuous in the world by his liberality and bounty toward them for this is the reason why beleevers shall do greater works because I go to my Father See Eph. 4.8 Ver. 13. And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my Name I will do it The third reason confirming this truth and pressing the exhortation which also is not only another argument of consolation against his removal but doth further clear the former promise ver 12. by shewing the way how faith employeth Christ for doing these great things is contained in a promise that he will do for them whatsoever they ask in his name which he twice inculcates for further confirmation and amplifieth the promise from his end in it which is that the Father may be glorified in and through him in what he doth in answer to their prayer For further clearing of the purpose 1. This general whatsoever ye ask c. doth not open a doore to vent all our desires to God be what they will in hope of audience for we must ask according to his will But the meaning is that what things are agreeable to his will and fit for them to receive in their station and for advancing his glory and Kingdome therein they shall be done for them being sought in faith were they never so difficult never so many for number and never so frequently needed And it is comprised in this general that it may take in not only that particular of power to do these great works but all other things also which beleevers may need 2. This promise contains not only a proofe of his Mediatourship and his successe therein in obtaining what is sought in his name and a proofe of his love to them in his absence by giving them occasion to beleeve their own eyes in his answers But a proofe of his Godhead also partly in that none can be Mediatour betwixt God and man but he who is
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
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
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
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
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
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
which was given him by the Father to do namely in so far as concerns the application of his merit for the actual salvation of the Elect Yet the work of Reconciliation as the distinction is Rom. 5.10 or of purchasing Redemption was given him to be done on earth and he finished it there And albeit he had not as yet when he prayed this finished all that was given him yet he might well say this because he had finished all that was hitherto requisite to be done and had in his will and resolution gone through all that was yet before him and was shortly to performe all things till he might say It is finished chap. 19.30 In reference to which he makes this profession Doct. 1. None are sent into the world to be idle but have a task and service laid upon them of their general calling and particular station for Jesus Christ himselfe had work on earth 2. We cannot acceptably serve our generation nor will God accept any work we do unlesse his glory be our chief aime in it for I have glorified thee saith he in this work 3. To glorifie God is so much the more remarkable as it is not suspended till we come to heaven where we may do it without interruption but is set about on earth where so few minde that work and where there are so many difficulties and tentations to divert us for it contributes to commend his service that I have glorified thee on earth saith he 4. Christ by his preaching miracles sufferings and obedience to the death and his whole conversation and frequent ascribing of the great things he did to his Father did glorifie him and demonstrate his power truth wisdome justice mercy and other attributes for saith he I have glorified thee on earth Which may encourage beleevers that their surety hath served God so acceptably 5. Such as have been sincerely aiming at Gods glory will still be endeavouring to glorifie him more and more for he who had glorified him on earth propounds it v. 1. as his aime still thaâ— thy Son may glorifie thee 6. As God is glorified by mens work and actings and not by bare professions only So God is the imposer of mens tasks upon them and he will be glorified by no works of men but what are by himselfe assigned to them in their stations for I have glorified thee in the work which thou gavest me to do 7. Men must not only begin but perfect also their work unto the end before they receive a full reward for so much doth his example teach I have finished the work 8. Christ did nothing on earth in working out our Redemption but what was the will of the Father and by him committed unto him for his work was the work which he gave him to do See Joh. 6.39 So that Christ working it and it being the will of the Father it must be acceptable 9. There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it So that the debt is payed justice satisfied and sin Satan and death spoiled so that nothing remains now but the application of his purchase and communication of that to his people which they already have in him their Head for the doing whereof he is now exalted and glorified for I have finished the work which thou gavest me 10. Such as expect a comfortable issue of their life and desire to make a comfortable Testament ought to make it their chief care to glorifie God in going incessantly about his service in their station till they finish their course for herein Christ hath left us a pattern who being to seek to be glorified with the Father after his death v. 5. hath here this sweet testimony I have glorified thee on earth I have finished the work c. See 2 Tim. 4.7 8. Isa 38 1 2 3. Verse 5. And now O Father glorifie thou me with thine own selfe with the glory which I had with thee before the world was In this verse Christ repeats and explains his petition by way of conclusion following upon the former argument Wherein he restricts the former general petition to be glorified v. 1 to the enjoyment of that glory he had before the world was as presupposing his being glorified in being born through in his sufferings and including by way of consequence the manifestation of his glory in his spiritual Kingdome in the world The summe of the petition is that since he had finished his work on earth therefore the Father would advance him to the possession of that glory he enjoyed from all eternity For clearing whereof we are to consider that as Christ was from all eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is That Christ having according to the paction past betwixt the Father and him obscured the glory of his Godhead for a time under the vail of the forme of a servant and our sinlesse infirmities Phil. 2. 5 6 7 8. doth now expect according to the tenour of the same paction after he hath done his work to be exalted and openly declared to be the Sâ—n of God Rom. 1.4 the vail of his estate of humiliation though not of our nature being taken away It is further to be considered That however this eternal glory be proper to him as God yet he prayes to be glorified in his whole person glorifie me because not only was his humane nature to be exalted to what glory finite natuâ—e is capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Doct. 1. It is the property and prerogative of the true God to be glorious and excellent and consequently to be delighted in as such and reverenced for this is the evidence of his Godhead that he hath glory proper to him 2. The glory of God is not borrowed from the creatures but is essential immutable and eternal before any creature was for it is a glory before the world was 3. Jesus Christ is true God and was infinitely glorious from all eternity for he who now appears in the forme of a servant had glory before the world was 4. As all solid glory is only in heaven with God so Christs divine glory is with the Father communicating with him in the divine essence and glory Therefore is this glory expected with thy own selfe and the glory which I had with thee Whereby is not only to be understood that he is to be glorified in heaven with the Father and exalted these in his person as God-man before he spread his glory as Mediator in the world But that in his glory as God he
1 Pet. 1.23 Luke 16.31 8. It is not the naked proposition of the Word that will avail to conversion unlesse the heart be opened and the Word born in with such efficacy as to reveal God in his nature and attributes of justice mercy in his Christ power holinesse c. as the fragrant smell thereof may invite sinners to draw near for I have manifested thy Name saith he in order to their conversion 9. Who ever be the instrument administring the Word yet it is Christ that must reveal the Father in and by it and make it effectual for I have manifested thy Name saith he Not only by his preaching in person but by his powerful operation and illumination which must be his work in all ages though Ministers be his instruments 10. However reprobates do live obstinate under the Word to their own perdition And however the Elect may lye long unconverted Yet the Word being administred to them as a subservient mean of executing the decree of Election will in due time prevail in Christs hand to their conversion for I have manifested thy Name unto the men which thou gavest me who were thine and they have kept thy Word 11. Such as have found the Word effectual to their conversion will be sure to lay it up in their heart as their daily food and to observe it in their practice and to do so because of the Authority of God shining in it for this is an evidence of their conversion they have kept thy Word that so they may be nourished by the same mean by which they are begotten 12. It is also a special evidence of true conversion to know Christ savingly and the mystery of Redemption to know Christs union with the Father his commission and authority from him as Mediator and to see God in Christ for this is another evidence of his successe they looked not on Christ as the malicious Jews did but now they have known that all things whatsoever thou hast given me the office of Mediator and furniture for it are of thee and not usurped by me or of my selfe nor any invention of man but all divine and heavenly Which commendation with what follows v 8. seems to be grounded on their profession Chap. 16.30 13. Whatever may be the weaknesse and ignorance of true converts for a time Yet being in Christs hand and through his blessing on the means they will at last come up to a more full measure for saith he Now they have known c. to wit in respect of degrees of knowledge and fixedness in it 14. Jesus Christ the great Advocate of his people doth cover their defects esteem of their small beginnings considering what he purposeth to make them And however he point out their faults to themselves to humble them yet he will present and commend their weak beginnings to his Father Therefore albeit he chide their presumption in their professing after his commending of them ch 16.27 30 31 32. yet here and in the following verse he doth notably commend them to the Father 15. Albeit it be our duty to embrace Christ offering himselfe and to be converted and it is our great happinesse when it is so Yet it is put on Christ that he should not only give an account of his diligence but of his successe also and that he not only offer salvation to the Elect but present them also converted to his Father As here and in the following verse he doth 16. Such as have embraced Christs offer have sweet ground of confidence to be respected of the Father and heard in prayer Considering both his eternal love and interest and the grace of God in them needing his preservation and upholding Therefore doth Christ present them as these who were the Fathers and are now converted that so he may be accepted in his prayers for them for albeit he intercede and prevail for the conversion of the elect as knowing who are given him yet they can have no comfort of it unlesse they be converted Verse 8. For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have beleeved that thou didst send me In this verse Christ insists to enlarge and amplifie this his account of diligence and successe about them shewing that he delivered them no Word but what the Father had given him and that they had received it and certainly beleeved the truth concerning his person and office that he came out and was sent Embassadour from the Father Whence learn 1. Christ is not a sleighter of his trust nor will he content himself superficially to discharge it but will so go about it as he may abide the strictest inquest concerning his fidelity in it Therefore doth he over again by way of confirmation insist to give his account for I have given c. as not declining to be tried and better tried concerning it 2. Conversion unto God is a business of so great importance as men ought not easily to satisfie themselves about it Therefore also doth he again give an account of the way of their Conversion that we may learn to try and try again if we be converted indeed See 2 Pet. 1.10 3. In the trial of Conversion it is not enough to see what change is wrought but what the Word is that wrought it that it be not a word of errour but the sound Word of truth coming from Christ for saith he I have given unto them the words which thou gavest me and they have received them 4. Whatever word be held out for the conviction and conversion of sinners yet the divine original and authority thereof must be studied and acknowledged before it be effectual or received and obeyed for in order to their Conversion he saith I have given unto them the words which thou gavest unto me even divine truth which they acknowledged to be of God v. 7. 5. The word of divine truth concerning the conversion and salvation of lost man is delivered by the Father to Christ the great Prophet of his Church that he may communicate the same to his people and see to the preservation thereof in the world for these words are the words which thou saith he gavest me So that the doctrine of the Gospel proceeds from the Father and Christ is entrusted with the preservation thereof in this corrupt world 6. Christ is faithful in his Prophetical office and hath concealed no truth necessary to salvation but delivered all that was entrusted to him by the Father for I have given them the words which thou gavest me 7. As the Elect do all of them in due time welcome and entertain God and Christs Word and all of it whatever it say so they who do receive the Word so as to open their hearts to it as a word of truth admitting the convictions consolations and directions thereof do give true evidence of their conversion thereby for this was
power 13. It is the duty of all such as have souls committed to their charge to put them on Gods hand and to be earnest with him for his care over them as Christs example doth teach Father keep those whom thou hast given me 14. As the elect are committed to Christs charge to give an account of them so also is the Father engaged for their Conversion John 6.37 Isa 53.11 and for their preservation being converted as being not only his own given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his sufferings but have a seed to glorifie him eternally Therefore doth Christ not only constantly preserve them by his Spirit but doth leave that burden also on the Father Father keep those whom thou hast given me See John 10.28 29. 15. It gives great ground of confidence in Christs intercession for his people that he prayeth to his Father and their Father in him And believers in their addresses to God through Christ ought to take him up as Christs Father and theirs in him for by this warme title Father Christ would not only intimate his own familiarity but would give us a faire ground of hope that he shall be heard for us and direct us how to pray for our selves 16. Confidence of interest in God should be seasoned with much reverence in prayer and we should close with such attributes in God as are suitable to our conditions and petitions and may help our confidence for both these causes doth Christ adde that Epithet Holy Father to teach us that as he is a Father so he is Holy and reverend and that none who draw near to him should entertain motions or desires contrary to his holinesse and to assure us that a petition for preservation from the evil of the world cannot but be acceptable to an holy God and that he who is the holy God is able to preserve and continue them holy and will not make void his promise to his Son concerning his given-ones Thus is his holinesse engaged in every promise Psal 60.6 and 89.35 17. God who hath undertaken the preservation of his people doth hold out in himself sufficient ground of confidence that he is both able and willing to do it and can finde reasons in himself for it for so is imported in this keep them in or through thine owne Name which imports both that Gods Name or what he hath revealed of himself is a strong tower to which they may flee there being sufficiencie of power wisdom mercie immutability c. in him to keep them safe on all hands as also that he will preserve them because his Name is called upon them and for his Names sake and because his glory is engaged and will shine in so doing whatever they be in themselves and because he can reveal his Name and make his Name known unto them that they may cleave to him and be preserved 18. Only these who are given to Christ have assurance of divine protection and preservation and all of these have warrant to expect it even the smallest and weakest as well as the greatest Apostle Therefore is the prayer conceived generally wiâ—hout â—â—stâ—â—ction to the Apostles only keep those whom thou hast given me all of them and only them 19. Union among the children of God in judgement Rom. 12 16 affection Gal. 5.14 15. and practice evidenced by entertaining society Mal. 3.16 condescendence Rom. 12.16 and mutual admonition Col. 3.16 is a special blessing and fruit of Christs intercession the great fruit of their preservation by the Father from the evils and snares of the world and the condition and state wherein they may expect all other promised and needful blessings Psal 133.1 3. Therefore doth he comprehend all the good things intended for them in this one that as they have many bonds of union Eph. 4.4 5 6. so they may be one and in being one participate of the blessings purchased by him and evidence their pâ—eservation from the snares of the world and their being kept near God keep them that they may be one And as this is a singular mercy among professours of all sorts so especially among Ministers such as the Apostles were 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son Yet it ought and will in some measure resemble it and look heaven like And that partly in respect of the strictnesse of the union they being in their own measure one in nature judgement will and operation as the Father and Son are and partly in respect of the sweet exercises of holinesse truth and righteousnesse wherein they are united as the Father and Son do eternally delight each in other For this cause doth he pray that they may be one as we are 21. Whatever be the bonds tying Christians together Eph. 4.4 5 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity as Gal. 5.15 and else where yet it is only the power of God that can keep the bond of unity inviolable and unlesse he keep them near him and free from the evils of the world their union will break and there being over powered with flesh will break out in the bitter fruits of strife and division Therefore saith he Holy Father keep them that they may be one as we are Ver. 12. While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of perdition that the Scripture might be fulfilled This petition Christ presseth by three Arguments The first whereof in this verse is taken from his care of these given him while he was bodily present with them He had such a care of them as he can make a fair account that none of them are lost Only Judas was gone who though he were chosen to the Apostleship chap. 6.70 yet was never given to be redeemed or saved by him but was one destinate to perdition of whose defection and ruine the Scriptures speaking of him under the type of Achithophel and other of Davids enemies Acts 1.20 with Psal 69.25 and 109.8 had foretold From which Christ would inferre that he being not to quit his charge which he exerceth with the Father still but to remove from them in respect of his bodily presence as v. 11. and 14. therefore the Father must keep them that his pains be not lost Whence learn 1. Christ the Son of God did for a time condescend to be present with his people in humane shape as for other ends so to testifie his tendernesse and respect to their infirmity Matth. 9.15 16. and to give a proofe that he will still be tender of his people for I was with them in the world 2. There is no time wherein disciples while they are in
to long after it till his time come nor to weary of life especially because of any trouble persecution or inconvenience we meet with in his service Therefore Christ who loves his people better then they do love themselves will not pray for this I pray not that thou shouldest take them out of the world 6. â—eleevers while they are thus left by Christ in the world are exposed to manifold hazards having not only outward troubles but Satan and sin taking advantage of their troubles to drive them wrong for they are in this world in the midst of the evil not so much of outward trouble from which he will not alwaies preserve them but Satan the wicked one as the word will read and the evil and wickednesse to which they are exposed in an evil world and by the many pressures they meet with 7. Albeit Christ will not remove his people from these hazards yet they are no way able to guard themselves against them but they must resolve to have much to do and very little or rather nothing in themselves wherewith to do it for they must be keeped or else they are undone 8. When Christ seeth it not fit to remove his own out of the world he will see to their preservation in it So as though they get now and then the foile yet his intercession is a sure pledge that they shall recover again for these two go together I pray not that thou shouldest take them out of the world but that thou shouldest keep them 9. Christ doth abundantly testifie his care and diligence about his people when albeit he doth not exempt them from troubles and these it may be very sharp yet he keeps them from the evil thereof or from spiritual hurt thereby And when albeit he doth not deliver them even from assaults and tentations from that evil yet he upholds them by sufficient grace 2 Cor. 12.7 8 9 10. for herein doth his care appear in praying that the Father should keep them from the evil 10. Albeit many when they look upon Christs promises and allowances and his intercession for his people be ready to delude themselves with vain hopes of that which Christ never allowed upon them Yet they who are content with being preserved from evil however they be tempted and exercised are no way deluded when they expect this from Christ for it is his express will when he explains himselfe that they should be keeped from the evil 11. It is frequently to be studied by beleevers that their separation from the world is an evidence of their conformity with Christ and consequently that they are like to him in enduring opposition from the world because thereof Therefore is it again held out They are not of the world even as I am not of the world 12. Beleevers disconformity with the world and conformity with Christ is a sure pledge that the Father will keep them from the evil of the world and will not lose these good things which grace hath begun in them for this is an Argument why he should keep them from the evil v. 15. They are not of the world c. Verse 17. Sanctifie them through thy truth thy Word is truth Followeth the fourth and last branch of this part of the chapter containing Christs second petition for his Apostles which is propounded in this verse and pressed by two Arguments v. 18 19. The petition is that the Father would sanctifie them which albeit it sometime signifie the consecrating of a man and setting him apart to an office as the Apostles also were v. 18. yet here it imports somewhat beside and subservient to that namely that the Lord would conferre upon them the grace of sanctification and so consecrate them unto himself as beleevers and so also fit them for that employment to which he had devoted and consecrated them Unto this is subjoyned the instrumental cause of their sanctification through thy truth whereby is not only signified that he would have them sanctified in truth or truly of which we may hear v. 19. but that the Word of truth is the mean and instrument of sanctification And to prevent all mistakes he declares that this truth is in the Word against all them who seek truth beside it Whence learn 1. Such as are Christs followers indeed and may make comfortable application of other benefits of his intercession must be men sanctified by habitual graces of holinesse infused into them which will not only break forth in some few acts of Religion and righteousnesse but must so devote and consecrate them to God as they may not withdraw themselves to another use for so much is imported in this that Christ prayes for unto his Apostles Sanctifie them intimating that where he intercedes for any he also prayeth for and in due time works this in them 2 It is not enough that men have a begun work of sanctification in them unlesse they grow up in it daily more and more for he prayeth for these who were already converted and sanctified as he maketh his account v. 6 7 8. that the Father would sanctifie them and carry them on in sanctification till it be perfected in glory Such will be invited to grow who entertain the sense of what they have received 1 Pet. 2.2 3. who are sensible of their short-coming in what they have Phil. 3.12 13. and who fear back-sliding and consider that not to grow is the way to decay and they will study to evidence this growth by persevering in their first principles not loving age in what once through grace they loathed nor building up what they once destroyed and by growing in graces especially in sense of their pollution humility love painfulnesse c. 3. Whatever principles or obligations men have to keep them from the evils of the world and from Satan in it yet all these will not avail unlesse they be not only truly sanctified but be growing therein Therefore is this petition sanctifie them subjoyned to the former v. 15. of keeping them as being the effectual mean of their preservation 4. As sanctification is the duty of beleevers laid upon them by God so it is also his work in them who principleth them for it and works it in them when they in the sense of their own inability do put it upon him for Christ by prayer seeketh it of the Father sanctifie them 5. As the truth of God is the rule of true sanctification nothing being holinesse in Gods account how specious soever it be unlesse it be according to that truth So the truth of God which is the instrument of regeneration hath also a special influence in the matter of daily sanctification 1 Pet. 2.2 The word of command being made effectual to presse the duty the word of promise to encourage it 2 Cor. 7.1 2 Pet. 1.4 and the Word and doctrine of the Crosse of Christ holding out vertue enabling to duty 1 Cor. 1.18 and exciting faith which purifieth the heart
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
employment and particularly Priests are said to be sanctified to their office and sacrifices to be offered up so Châ—ists sanctification imports that as the Father did sanctifie or consecrate and send him into the world John 10.36 so he did consecrate himself unto the Lord on the Elects behalf a Priest and sacrifice without spot and did consecrate himself to the whole work of his Mediatory-office and particularly did offer himself a sacrifice for sin that they might be sanctied Consider 2. The effect of his sanctifying of himself is that they may be sanctified through the truth or in truth whereby may be understood as formerly v. 17. that the vertue of his deaâ—h accompanying the Word of truth is that which sanctifieth and further also it may import that by his sanctifying of himself they are sâ—nctified in truth or truly and that not only in opposition to counterfeit sanctification but in opposition also to legal purifications by the use of the ceremonies of the Law which were but a shadow of true holinesse whereas the vertue of Christs death being the truth of these shadows doth truly and in truâ—h sanctifie Doct. 1. Christ in going about the office of Mediatour and offering up himself a sacrifice did wholly consecrate and set himself apart for his peoples behoof that he might be theirs and seek their well and not his own for for their sakes he sanctified or consecrated and set apart himself to that work which may engage them not to be their own but wholly his 2. As the Father did consecrate and sanctifie his Son to the office of Mediatour John 10.36 so he also did consecrate himself as having inherent worth and not needing external consecrations and as being a most willing Agent in this work for I sanctifie my self saith he 3. Albeit the elect be in themselves polluted and have no worth to merit any purification from God yet there is enough in Christ and his consecrating himself a sacrifice to the Father to supply all their worthlesnesse and obtain what they need for for their sake I sanctifie my self that they may be sanctified 4. True sanctification of the elect slows from Christs sanctifying and consecrating himself to the Father for them not only doth the merit of his suffering being imputed make them appear without spot and wrinkle in him but the vertue of his death and sacrifice must be applied to sanctifie them inherently for I sanctifie my self that they may be sanctified 5. Christ did sanctifie and consecrate himself a sacrifice in the Father not for these who die in their pollution but for these only whom he in time sanctifies thereby for I sanctifie my self that they may be sanctified the one followeth upon the other not in the Apostles only but all the Elect. 6. Christ doth approve of no sanctification but that which is truly such and abhorres all counterfeits of it and such as rest on outside sanctification or shadows of true holinesse only for that is his aime that they may be sanctified in truth 7. Whatever effects good inclinations and education moral principles or example or Church-discipline and Ordinances or afflictions on men may produce yet true sanctification slows only from the application of Christs sacrifice and it is that which mâ—â—es the Word of truth effectual for sanctifying of them truly for upon his sanctifying himself it followeth that they are sanctified in truth and through the truth Verse 20. Neither pray I for these alone but for them also which beleeve on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Followeth the third part of the Chapter wherein Christ prayeth for the Apostles and whole Church of beleevers expresly seeking several benefits unto them In these verses 1. He describes these for whom he prayes namely not the Apostles only but all these who to the end of the world should by the Word preached by them either immediately or mediately in the mouth of other messengers be converted and drawn to beleeve on him v. 20. 2. He propounds his first suit for them the same in substance with what he had sought unto the disciples v. 11. Namely that they may be preserved in unity and be one in the Father and him as he and the Father are one and the Father in him and he in the Father This suit he amplifieth and presseth from the final cause thereof namely that by their union the world may be convinced and made to beleeve the truth of Christian Religion and that Christ is an Embassadour sent by the Father into the world v. 21. This unity prayed for doth indeed include and presuppose their unity in relation to Christ and God in him in which they are stated by beleeving and which is the root of the other unity But that which it most expresly holds out is unity in love flowing from the other and which is visible to the conviction of the world From v. 20. Learn 1. Albeit Christ when he departed out of this world left but a few followers and his weak disciples being entrusted with the word of reconciliation were to meet with persecution and opposition yet he knew certainly his Kingdome was to spread as accordingly he hath accomplished in the world for here he supposeth for certain that there will be them who shall beleeve 2. Christs love and heart are enlarged to take in all his people throughout the world and to employ himself in his Mediatory office and intercession for them Therefore after his prayer for himself and for his Apostles he doth now shew how large his affection is Neither pray I for these alone but for them also which shall beleeve 3. Christs love towards his people is a preventing love even before they have a being and before they come to him and whoever do in any age embrace him shall finde that they were in his heart and were as tenderly regarded and minded of him in his suffering and solemn intercession on earth as any of his followers then present with him for here before they are or do beleeve they are remembred and he hath left a blank that all beleevers in all ages may put in their owne name as prayed for by him when he prayeth for his Apostles Neither pray I for these alone but for them also which shall beleeve 4. The character whereby Christs followers and those whom he prayes for are discerned is their faith in him whereby they are driven out of themselves to embrace and relie upon him and to have all their subsistence by him for I pray for them which shall beleeve on me Where albeit he pray for them before they beleeve and that the meanes may be kept to them till they be brought to beleeve yet the thing here prayed for supposeth them in a state of beleeving and him interceding for what is needful to
Jewes to pity may point out 1. The peace of rebel-man was not to be purchased at an easie rate nor could his wounds be healed but by sharp stripes and sore wounds on his Surety for so much did his scourging for our sakes point out Isa 53.5 1 Pet. 2.24 2. Sin in fallen man hath universally spread it self through the whole man so that as no faculty of the soul so no member of the body is free of it so much may be gathered from this that all the parts of Christs body many whereof smarted in this scourging and the rest by other means behoved to suffer for expiating thereof 3. Christ in his own person hath sanctified that method of proceeding with his followers that every one of them who are received by the Father be also scourged by outward trials and other exercises for he their Head and Lord was scourged Doct. 3. His being crowned with thornes beside what may be gathered from it with the following particulars serveth to teach 1. That he is the truth and substance of that type of the ram caught in a thicket by the hornes or head who was offered up instead of Isaac Gen. 22.13 as he is in stead of his people 2. That his sufferings however sharp are indeed his crown and his glory and he accounted so of them that we might learn to glory in his crosse Gal. 6.14 3. That his Kingdome on earth is but contemptible in outward appearance and managed and promoved by much thorny trouble See Mat. 20.21 22. 4. Thorns being a curse following upon mans sin Gen. 3.18 his bearing thereof in a crown would teach that by his sufferings he turneth all the curses of his people into crowns and blessings 5. That 〈◊〉 the rose groweth out of the thornes so out of this thorny crown hath sprung unto him a crown of glory and honour Heb. 2.9 and many crownes Rev. 19. â—2 and crowns unto his followers also Rev. 2.10 2 Tim. 4.8 Doct. 4. This thorny crown being conjoyned with the purple robe used only by Kings and great men together also with the scepter of a reed mentioned by the rest and their saluting him as King of the Jewes all which was done in derision and contempt of his affected Royalty as they alledged and in testimony that they did deride him they in the mean time smite him with their hands All these I say being conjoined together may teach 1. The Kingdome of Christ being spiritual is accounted but folly and matter of derision to the world for so much doth their carriage toward him as a King teach 2. Christ in his person hath sanctified unto his people their being made spectacles and a matter of derision to the world 1 Cor. 4.9 13. Psal 123 4. for he in his own person did endure this bitter scorn 3. Christ by suffering for alledged affecting of Royaltie and a Kingdome hath expiate the high presumption of his people in affecting to be like God Gen. 3.5 4. His enduring of this mockage for his people points out what contempt and everlasting confusion abides them who are not in him for if this be done in the green tree what shall be done in the dry Verse 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I finde no fault in him 5. Then came Jesus forth wearing the crown of thornes and the purple robe and Pilate saith unto them Behold the man In the second branch of this part of the chapter is recorded what was Pilates scope in all this to wit not that he might revenge or punish any real fault in Christ but that having gratified them this far by afflicting the innocent lest they should be accounted injust in accusing him they would now in pity be content and crave no more to be done to him For which end having thus dealt with Christ in the judgment-hall he goeth forth again after the former time chap. 18.28 29. to the Jewes who stayed without declaring how he had found Christ innocent and therefore could not condemn him but would present him to them to see if they would be perswaded to let him go and withal he would let them see what he he had done to him to gratifie them and to move them to pity And accordingly he is brought forth in that sad posture and presented as an object of pity and compassion Whence learn 1. The tendernesse of mens conscience cannot be known or tried so much by their propounding of a good end as by their choosing of cleanly and warrantable means for attaining their end for Pilates end was good in seeking to have Christ delivered but he choosed wrong means in that he dealt so cruelly with the innocent and cared not to send him away with ignominy and great affliction so he got him delivered 1. It is no new trial for innocents to meet with many affronts and injuries in their trials if it were but to gratifie their accusers and salve their credit for Christ is here found innocent and yet he must not come off nor be brought out to be delivered by them but when he is all pained and bloody and wearing the crown of thornes and the purple robe lest they should be rubbed upon as accusing him injustly 3. Christ in his sufferings was innocent of any personal crime even in the consciences of his persecutors whereby the Lord made it clear that his sufferings were for others for saith Pilate not only here but often I finde no fault in him and he brought him forth that they might know this evidencing by bringing him forth that he could not condemn him and that he desired they would rest satisfied with what he had done 4. Whatever men may have of a natural conscience yet well-doing is above the power thereof it will only tend to further their own condemnation for Pilate acquits him I finde no fault in him and yet he abuseth him and bringeth him out wearing the crown of thornes and purple robe c. 5. Carnal policie in Gods wayes will never do any good but rather tend to greater trouble for Pilates policie in scourging and abusing of Christ and bringing him out with the crown of thornes and purple robe is so far from delivering him that it augments his trouble and he is both scourged and crucified whereas he might otherwise have been crucified only 6. It is an evidence of monstrous cruelty in men when not only the innocency of sufferers but their bitter sufferings though innocent will not mollisie their hearts and asswage their fury for Pilate propounds Christ thus abused as an object pleading for pity Behold the man And whatever use they made of this sight yet we should behold the Son of God in that his deep exinanition not carnally to pity him but in his example and lot to learn condescendence and stooping and obedience and subjection to the Will of God Phil. 25.6 7 8. Matth. 26.39 to study