and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
Thou art his disciple 3. Albeit it be the greatest honour of sinful men to be admitted disciples unto Christ and their greatest ignominy who are not so Yet times may be so ill even in a visible Church that it may be accounted the greatest of reproaches upon men that they give up their name to Christ for they think it a reproach great enough when they may say Thou art his disciple 4. The best of men may be mistaken and abused by their carnal successours and particularly it is a great wrong when any instrument is cried up to Christs prejudice and when men do pretend to the doctrine of the Scriptures when they are rejecting Christ for say they as a pretext whereupon they do reject Christ But we are Moses disciples Moses did set forth Christ and he pressed the Law to lead them to Christ and so none could be his disciples who were not Christs disciples also and yet they made use of Moses and their adhering to his doctrine to oppose and reject Christ 5. Such as men do admit of as teachers to their souls they would make sure that they are called of God and have their doctrine from him for this was sound though ill applied by them We are Moses disciples for we know that God spake unto Moses 6 Such as are led by malice and prejudice against Christ will not onely think basely of his person but will not see the clear evidences of his authority and Commission for albeit this point had been often cleared before this yet say they as for this fellow we know not from whence he is or who gave him Commission Verse 30. The man answered and said unto them Why herein is a marvelous thing that ye know not from whence he is and yet he hath opened mine eyes 31. Now we know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth 32. Since the world began was it not heard that any man opened the eyes of one that was born blinde 33. If this man were not of God he could do nothing In these verses the man gives a solid answer to their frivolous cavil He passes what they had spoken against himself and doth not labour to diminish Moses due esteeme but onely replies to what they had excepted against Christ And 1. He propounds his reply by way of admiration that Christ having wrought such a miracle on him yet they should be ignorant of his authority verse 30. 2. He proceeds by solid argument to evince that his working this miracle proved he was of God Wherin 1. He layeth down a general proposition that no grosse sinners but onely such as did worship God and obey him would be heard or obtain things at Gods hand verse 31. 2. He subsumes in particular that Christ behoved to be heard of God having wrought so great a miracle and so singular that none of the Prophets nay nor Moses of whom they boasted did ever the like verse 32. 3. From this he concludes that certainly Christ was not a wicked sinner but of God seeing if it were not so he could not do any thing of that kinde verse 33. For clearing this argument Consider 1. We need not be curious to evince the truth of this assertion That Christ his miracles proved his divine authority however Impostors and Deceivers may also work wonders For the greatnesse of his works and the way of doing them were so convincing that even enemies themselves could not deny it when they spake their real thoughts verse 16. John 3.2 nor could the greatest enemies contradict it unlesse they maliciously sinned against the Holy Ghost as Matth. 12.24 31. 2. while he supposeth that Christ prayed to God that he might work this miracle we are not to conceive that he undestood who Christ was or that it was his way to pray to the Father in the state of humiliation John 11.41 41. But he onely looks on him as meere man and therefore he doth so commend the instrument as he exalts the power of God in what he did 3. While he proves Christ to be heard because he wrought this miracle the meaning is not to prove that all that are not heard in an extraordinary way are sinners But this holds onely good in them who pretend to extraordinary callings that they must prove it by some wonders and doth also argue that none who are so heard are sinners 4. Taking this Assertion generally God heareth not sinners it is not to be understood that even the grossest of sinners may not come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ But the meaning is that they cannot be heard in other things while they purpose to continue in their sins 5. It is also to be considered that in some respect God may hear even grosse sinners so far as to give them many temporal favours to their greater condemnation in end as witnesse his answer to Ahabs hypocritical repentance 1 Kings 21.27 28 29. Yet this that is asserted here doth also hold good not onely because whatever God do for wicked men yet he hates both their persons and their prayers or because whatever God do for the wicked at some times yet the perpetual assistance and favour of God accompanying Christ in all his life and actions did prove that he was none of these But seeing the man as appears knew not so much of Christ nor doth he insist on any other proof but this one miracle Therefore the very nature of this miracle whereof the like was never done by any did prove that he was of God For however many miracles were wrought by Prophets before him yet some sort of miracles were reserved to be done by him to evidence that he was the Messiah The words being thus cleared in reference to the present scope from verse 30. Learn 1. Most learned men will grow blinde and absurd when they oppose themselves against Christ and his truth for so doth this man finde these Pharisees to be 2. Christ may give his weakest friends so much sound knowledge of him as will make them wonder at the blindnesse and absurdity of persecutors for saith he herein is a marvelous thing that ye know not whence he is and yet he hath opened mine eyes 3. Such as are truly affected with Christs dealing will wonder and be ill pleased that every one will not see as much in it as they do for he wonders and takes it ill that they are not so affected with the miracle and with Christ the author of it as he was From verse 31. Learn 1. Christs weak followers will not want a mouth and wisdome and courage to plead his cause and confound their adversaries in a day of trial for this poor beggar is enabled solidly to reason against the Rulers to their confusion 2. The generality of the visible Church want not common and received principles which being well
the Disciples of this hazard Matth. 26.2 he doth upon that occasion resume things that had been done before to clear how he was betrayed Namely that the Priests consulting upon some expedients how they might catch Christ Matth. â—6 3 4 5. Judas who had been disappointed of gain by that ointment pouered on Christ went and offered his service to them ver 6. 14 15. Doctrine 1. Albeit men are bound by all lawful means to preserve themselves from the unjust violence of persecutors Yet when Gods time and calling cometh and when men see it is the will of God they should suffer they ought to set their faces to it chearfully for whereas before Christ withdrew Chap. 11.54 Now when the Passeover the time of his suffering draweth nigh he comes to view again and draws toward Jerusalem See Mark 10.32 33. Luk 9 51. 2. He came so long before the time to Bethany where Lazarus and others were Not only that he might stay there and give an occasion to Judas to go his way to the Rulers or to attend till he people hearing he was there might meet him in a solemne manner and he might be conveighed in state to the place of his sufferings of which afterward But his end more especially in this was to refresh and confirme his friends there with his company before he should be taken from them and to refresh himselfe also before he went to his trials And so it teacheth 1. Where Christ hath love and an interest he will not stay long away for here after his retirement he returns to Bethany 2. When stormes are arising Christ will not forget his own to give them a visite sooner or later to fortifie them against them for six dayes before the Passeover at which he was to suffer he comes to Bethany to refresh and confirme his friends by his company and by warning them of his suffering as it is ver 7 3. It is a very refreshful cordial under sufferings to have the company and society of godly friends with whom we may converse at any time for Christ also subjected himselfe to make use of this And as he seeks it in the Garden Matth. 26.38 40. so here he seeks it in Bethany See how Paul esteemes of a visite in his bonds 2 Tim 1.16 17 18. Doctrine 1. Where Christ converseth with his people he will make a place famous by eminent proofes of his power and love for them for now the former description of Bethany Chap. 11.1 is laid aside and it is most famous that Lazarus was there which had been dead whom he raised from the dead Ver. 2. There they made him a supper and Martha served but Lazarus was one of them that sate at the table with him 3. Then took Mary a pound of oyntment of Spikenard very costly and anointed the feet of Jesus and wiped his feet with her haire and the house was filled with the odour of the oyntment In these verses we have Christs entertainment at Bethany A supper is made for him at which Martha served and Lazarus sate with him but Mary anoints Christ with precious ointments This supper was made for him in the house of one Simon a leper who it seems had been cured by Christ as may be gathered from Matth. 26.6 7. where Maries deed is recorded but her name suppressed and it seems Lazarus and his sisters have been invited also As for this practice of Mary I shall leave what was extraordinary in it till it 's own place ver 7. Only it being the custome in these countries to anoint their guests and wash their feet at feasts Luk. 7.44 46. she out of her great love will do it with great charge and expence And whereas here it is said she anointed his feet and the rest say it was his head Matth 26.7 we are to understand that she did anoint both though she only wiped his feet and breaking the boxe and powring it on his head Mark 14.3 it seems the copiousnesse thereof made it run from his head to his feet Doctrine 1. As temporal things are due unto Christ and his Ministers who sow spiritual things 2 Cor. 9.11 So they who have participate of his bounty will make him very welcome for there they made him a supper 2. Albeit it be the great sin of men to pamper their own bodies and make provision for the flesh Yet it is not unlawful at some times to enjoy the liberal use of the creatures in a sober manner for Christ doth not decline this supper Sometimes he went into the feasts of Pharisees Luk. 7.36 sometime with Publicans Matth 9.10 c. and 11.19 not for their sare but that he might gain them as love is a very gaining way And here he feasts with his friends that they may be refreshed together 3. As for Martha's serving albeit she was reproved for this at another time Luk. 10.38 39 40 41 42. not simply for her serving Christ that way but comparatively and when it crossed better duties Yet now when it interrupts no better duty her care was commendable that she would serve though the house was not her own And it teacheth That when Christ is dear to any they will not disdain to stoop to do meanest service to him or his for his sake as Martha served here 4. As Christs miracles are true and real and not lying wonders So the memory of his wonderful works are not to be forgotten nor ought to wear out with length of time for both these ends it is marked that Lazarus was one of them that sate at table with him both to confirme the truth of his resurrection as Mark. 5.43 Luke 24.41 42 43. Acts 10.41 and to keep us in minde of that wonderful work that he who was once in his grave should now be eating 5. According as men abound in love to Christ they will bring forth evidences thereof in serving of him As here Mary outstrips them all 6. Love to Christ is ingenious to finde out a way to evidence it selfe and when all are busie it will finde some work that is undone to be done to him and for him for when some are preparing the supper Martha is serving and Lazarus entertaining him at Table Mary findes out this to anoint his feet 7. Love is very prodigal so to say and will spare no expences on Christ for she took a pound of very costly Spikenard to do this of the worth whereof see ver 5. 8. True love is still accompanied with humility and reverence to Christ and when it doth most to Christ it keeps a man still humble for when she had done all this she wiped his feet with her haire either to make them clean before the ointment came upon them or to wipe off the ointment after it had suppled his feet 9. As the fruits of love will not hide so they have a fragrant smell for so much may be gathered by allusion from this that the house was filled with the odour
He told me all that ever I did 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two dayes 41. And many moe believed because of his own word 42. And said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world In the last branch of this part of the chapter John proceedeth to record the Conversion of more of the Samaritanes of Sychar and for that end he returnes to prosecute that Narration v. 29 30. setting down First the cause which drew at least many of them to go out which was their giving credit to the womans testimony v. 39. Next their request to Christ when they came to him and his granting thereof v. 40. Thirdly the effect of his doctrine among them which is the Conversion of many more who belike out of curiosity or otherwise had gone out with the rest v. 41. The effect of which Conversion is their declaration to the woman that their faith did not depend on her testimony but on the sure ground of his own instruction v. 42. which may also be safely understood of them who get some measure of faith by her information and were confirmed by his own doctrine but chiefly of these who were drawen out to see him though as yet they beleeved not from v 39. Learn 1. Very weak instruments may be very richly blessed when they employ themselves for Christ for this woman prevaileth not only to bring them out but many of the Samaritanes beleeved on him for the saying of the woman c. 2. When one can say but little of Christ yet if it be spoken from experience and feeling it may be more persuasive to invite men to beleeve then much more which is spoken from notional knowledge for such was this womans testimony of him which was so successeful He told me all that ever I did 3. As it is a commendation to be easily perswaded to beleeve so when a people are ripe a very weak mean through Gods blessing will draw them in for these Samaritanes are perswaded by lesse then many incorrigible Jewes had daily 4. As true faith may be wrought by degrees so Christ hath a great estimation even of the smallest beginnings of it therefore he giveth it the name of beleeving from v. 40. Learn 1. It is a good preparation where men are thus far prevailed with as to draw near where Christ is to be found and take a trial of him for the Samaritanes belike moe then believed came to him and this drew on moe 2. Christ being rightly taken up his company will be more desired and especially the weakest degree of faith will breath out desires after its own confirmation by enjoying more of him therefore they besought him that he would tarry with them 3. Christ is very tender and willing to grant the desires of these who long for his company Therefore albeit he had forbidden his disciples to go in the way of the Samaritans Matth. 10.5 and albeit the time of spreading his glory to the world was not yet come yet for a preludy of the calling of the Gentiles and our of respect to their need he abode there 4. As Christ measures the time of his sensible presence according to his own purpose and his childrens necessity so a very short while of his company is a great blessing Therefore he abode there two dayes only as being the Minister of circumcision and of the Jewes and yet that is marked as a mercie to them whereas many now think little that his Sun stands still in one Horizon From verse 41. Learn 1. Such as are not wrought upon by instruments are not yet desperate if Christ take them in hand for moe beleeved then would give credit to the woman 2. Christ being found speaking in and by his Word will have such clearnesse in discovering himself and such efficacie in perswading that it will prevaile with those that otherwise stand out for his own Word spoken by him prevailed with them 3. A short time in Christs company may do much good through his blessing for in two dayes many moe beleeved From verse 42. Learn 1. Albeit that instruments speaking may be a mean to draw people to hearken or give some assent to truth yet it is Christ himself who must work a perswasion and faith is never established till it get rooting on Christs speaking and sealing the Word by the Spirit and then any thing men can say cometh short of what they finde in him and they will undervalue mens authority when it comes in competition with his All this is imported in that they said unto the woman now we beleeve not because of thy saying for we have heard him our selves c. where they do not despise her as an instrument but declare that their faith is bottomed on a surer ground then her word 2. The right knowledge of Christ in his person and offices and particularly that he is the Saviour of sinners offered to all Nations is a notable mean to draw souls to rest on him and embrace him for this doctrine Christ taught to convert them and this their faith rests upon We know that this is indeed the Christ the Saviour of the world and not of the Jewes onely Verse 43. Now after two dayes he departed thence and went into Galilee 44. For Jesus himself testifieth that a Prophet hath no honour in his owne countrey 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast Followeth in the third part of the Chapter Christs coming into Galilee with his entertainment and working of another miracle there This history being interrupted from verse 3. by the narration of what occurred by the way is now prosecuted And in these verses John relates his coming thither after his removal from Sychar verse 43. that expecting according to the common proverb no respect in his own City Nazareth therefore he went not thither or staid not there verse 44. but went to Cana as it is verse 46 and that as he travelled through Galilee toward Cana he was entertained and welcomed by them who had been at Jerusalem at the feast and had seene his miracles there verse 45. from verse 43. learn It is the duty of the Lords servants closely to follow their calling from him even though it should seeme they might do more good elsewhere Therefore notwithstanding his successe in Samaria yet after two dayes he departed thence and went into Galilee being a part of his charge as Minister of the circumcision From verse 44. Learn 1. Christ is a Prophet among and above others and whatever charge he lay on others to teach his people yet he remains still the chiefe Teacher himself for the proverb importeth that he was
to live for ever neither of which could be said of Manna as hath already been cleared From verse 59. Learn 1. When the Lord brings a Nation into visible Covenant with himself it is his will that care be had to keep up his worship and to spread the knowledge of his name in all the corners of the Land for to this end did their many Synagogues tend 2. It is the duty of Christs servants to take hold of all occasions within the compasse of their calling to publish truth and work upon souls for therefore did Christ teach in the Synagogue of Capernaum that he might take occasion to speak to many when they conveened there 3. However men disrelish Christs doctrine yet it is truth and so innocent and harmlesse that it needs not seek a corner but may be avowed Therefore he went publickly to the Synagogue with it See Matth. 26.55 John 18.20 4. Christ takes notice of places where he hath preached and what means he sends to such and such places that as hereby he testifieth his respects so their conviction may be greater if they bring not forth answerable fruits therefore is it recorded that this was done in Capernaum where he often taught but with small fruit Matth. 11.23 Ver. 60. Many therefore of his disciples when they had heard this said This is an hard saying who can heare it Unto the end of the chap. we have the events and consequents that followed on this Sermon And the first is that they carp at his doctrine and cannot digest it ver 60. and he doth vindicate and clear what he had said ver 61 62 63 64 65. In this ver their hard censure of this doctrine of Christ is recorded They declare it to be intolerable blasphemous and so absurd that none could hear it And this is recorded to be the practice even of many of his disciples whereby we are not to understand the twelve Apostles who yet stay with him ver 67. nor yet is it to be understood of these seventy disciples who were all Teachers Luk. 10.1 But it was such as had given up their names to him to follow him and learn of him And so this Sermon stumbled not only the common multitude at Capernaum or these who followed him over the sea for loaves but even many of his ordinary followers mistook it Doctrine 1. When Christ hath taken most pains to inculcate and clear saving and necessary truths yet ordinarily the most part will never make them welcome fâ—r they were many who stumbled to wit in compassion of thâ—se to whom his doctrine was savoury 2. Professions of visible interest in Christ will not 〈◊〉 â—â—ove found to the end but the most part of such professours will sooner or later when their trial and tentation comes stumble at him his way and truth for many of his disciples did here miscarry 3. Carnal hearts as they do not understand so they cannot digest the spiritual truths of Christ And their corrupt disposition disrelishing the Word is a main stumbling block unto them for this was the cause of their miscarriage here They said this is a hard saying or intolerable It was not so indeed but as they understood and took it carnally and the blame was not in the doctrine but in their corrupt taste which made what was sweet bitter to them 4. Carnal men and such as get no good of hearing are in peril to grow still the longer the worse and at last impatient of hearing at all for they who murmured and strave before come now to this who can hear it 5. Corrupt men do measure all others by themselves and their pride and selfe-love makes them imagine that Christ and his truth can relish no better with any then it doth with them Therefore say they who can hear it thinking none could like it more then they wherein they were far mistaken ver 68. Verse 61. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you Followeth Christs answer to their murmuring which seems to have been spoken after they were now come out of the Synagogue In it he reprehends their stumbling ver 61. cleares his doctrine ver 62 63. and points out the true cause of all their mistakes ver 64 65. In this ver it is recorded that Christ perfectly knew and took notice of their murmuring and doth challenge and reprove their unjust and causelesse stumbling Whence learn 1. It is Christs prerogative to know most secret things in himselfe neither needing sight nor information nor yet any divine revelation extrinsecal to his person such as the Prophets had but by vertue of the union of his humane nature to the Godhead his humane nature by revelation from the Godhead is made to know what is needful though it be not made omniscient of it selfe for Jesus knew in himselfe when they had gone aside and discoursed upon this matter apart from him 2. Christ makes use of this his knowledge to take notice what his followers are doing and what fruits follow upon his doctrine and preaching to them as here we see 3. Christ doth take notice of and is offended with the corrupt affections of men and the secret out-breakings thereof how secretly however they be conveighed Therefore doth heâ—â—e prove that which he know in himselfe they were guiâ—ty of 4. Stumbling and being offended at Câ—â—â—sts doctrine and dispensations whether by the wâ—â—kâ—â—â— malicious is a great impediment to the successe of the Gospel and a great fault in men Therefore doth he reprove that they were offended or scandalized and stumbled 5. Murmuring and repining or quareling at that which Christ saith or doth is a sad evidence of stumbling and of hazard of falling Therefore from their murmuring he gathers their being offended 6. When Christs followers and disciples do stumble and take offence the fault is the greater Therefore saith he to his disciples doth this offend you God hath taken most pains on them they have professed the contrary and their stumbling giveâ—h more offence and therefore is the more odious 7. Albeit many stumble at the doctrine of Christ some at the doctrine of the crosse others at the depth of his decrees some at the strict doctrine of holinesse and renouncing our own righteousnesse and some at the simplicity of the doctrine of the Gospel yet there is no just ground of offence in any of these And in particular it is a causelesse and sinful stumbling when men offend at the sweet doctrine of closing with and feeding upon Christ Therefore saith he with indignation doth this offend you to wit my doctrine and in particular this sweet and easie doctrine formerly taught Verse 62. What and if ye shall see the Sonne of man ascend up where he was before In this and the following ver Christ doth cleare his doctrine at which they stumbled so much And first whereas they stumbled that he who appeared so much in outward basenesse should say
on truths side against all delusions and be made partakers of the sweet refreshments that flow therefrom Therefore it is held out as a rich encouragement ye shall know the truth 12. Proficiency in knowledge and the effects thereof is not only beleevers dutie which they should labour for but it is Gods promiâ—e to work it who should be depended on for that effect for it is his promise to true disciples ye shall know the truth 13. Whatever be the weaknesse ignorance and wants of weak beginners and how little soever refreshment they finde in the truths of the Gospel Yet by perseverance and continuance all this will be helped and they will still know more and more of the truth and the consolations thereof for If ye continue ye shall know the truth 14. Since the â—all of Adam there is no man but â—e is bâ—â—n a spiritual slave without freedome under the dominion and power of sinne and Satan and under the curse of the Law for so is here imported in that they need to be made free 15. Such as do embrace Christ and persevere in obedience to his Word albeit they be not loosed from that due subjection which in their several stations they owe to Superiours 1 Cor 7.20 21 22. yet they are made partakers of true Christian liberty and are delivered not onely from the bondage wherein they were held by nature when they were slaves to sinne and Satan and under the condemning and cursing power of the Law and from the external bondage of an yoke of Ceremonies imposed upon the Jewes and of humane precepts in things indifferent in Gods worship But also from that spirit of bondage which he lets out at first upon his own in order to their future freedome Rom 8.15 Therefore saith Christ the truth shall make you free And albeit beleevers and they who continue in Christs Word do not alwayes enjoy the possession and use of this liberty but may be under bondage terrour and fear Yet that is not their allowance but flows from their own we knesse which apprehends all their bonds to be being on when really they are freed from them And therefore they should complain of themselves to God and strive for the use of what is their right by walking familiarly with God and chearfully and comfortably in his seâ—vice and by making their liberty a Law to binde themselves more strictly to his obedience 16. This making them free is here attribute to the truth whereas Christ onely is the cause of our liberty verse 36. But these are not inconsistent for it is Christ indeed who purchaseth and applyeth this liberty Christ and this his purchase and offer are hâ—ld out in the Word to be laid hâ—ld on there by faith and so the beleever comes to get the right and application of it and he living by faith the Spirit of Adoption comes and seals up this liberty Ephes 1.13 Gal 4.6 So is this to be understood the truth shall make you free Verse 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free The contentious Jewes do here again interpose And 1. They debate about thâ—ir freedome and parentage and Christ refutes their conceits to verse 48. 2. They fall a railing at his person and contradict what he asserts of himself and he doth vindicate himself and his doctrine verse 48 58. 3. They joyne violence with their railing which he avoids verse 59 I shall take up the method and parts of the first branch of this debate in this order 1. They excepting against the immediately preceeding doctrine and boasting of their own freedome as being Abrahams children verse 33. Christ cleareth what is the great bondage of men and how to be free from it verse 34 35 36. And showeth that their being Abrahams seed after the flesh could not avail since their malicious carriage and contempt of his divine Word did evidence they had another original and Father verse 37 38. 2. They again laying claime to their descent from Abraham he sheweth that in their carriage they were not like him and so behooved to father themselves upon another in that respect verse 39 40 41 And 3. When they perceiving that he spake not of their carnal descent but of their spiriual original do assert that God is their Father verse 41. Christ evinceth the contrary from their want of love to him verse 42. and from their not understanding his preaching verse 43. And asserteth that they are of Satan whom they imitate in lying and murdering verse 44. â— 45. For he being sinlesse and a true teacher ver 26. their not hearkning nor beleeving in him did evince that they were not of God verse 47. In this verse some Jewes not they who beleeved but others do except against his former doctrine alledging that they being Abrahams children and having never been in bondage to any man it was needlesse to feed them with hopes of being made free As for the grounds of their objection it is nothing strange to see them deluded with a conceit of being Abrahams children but it may seem strange they should say they were never in bondage when yet they were bond-men in Egypt and in Babylon and frequently and at this time they were under the power of the Romans But we are to conceive that either they stood not upon an an impudent lie to make good their point or their meaning is that however they were actually in bondage yet by right and according to the promise they were free and expected to be vindicate into outward liberty by the Mâ—ssiah and therefore they would not willingly take with being in a condition of bondage Doctrine 1. Such as would embrace Christ and a course of godlinesse may expect that beside tentations and discouragements from within they will meet with oppositions and shakings without from these who cannot endure that any should be better then themselves for here these Jewes fall a carping at Christs offers that they may discourage these beginners See Matth. 23.13 2. Mâ—n in opposing of Christs offers are very subtil and will be prompted by Satan to manage it so so as may render them most invidious for so it appears in these men who do not at all meddle with what he spake of the truth but onely with the point of liberty as knowing it was most invidious to insinuate to this people who gloried so much in their liberty that they were in bondage 3. The most part of men are so carnal and blinde that they see no farther then their outside and their outward condition and so neglect their inward spiritual estate for this was the occasion of all their caâ—ping that they understand Christ to speak onely of bodily freedome and bondage as knowing no other as appears from the rest of their discourse 4. Albeit spiritual bondage be in it self so sad and heavy that to be free of it might make all other bondage
From verse 14. Learn 1. Works of necessity and charity to these in distresse are very consistent with the due sanctification of the Sabbath Therefore doth Christ so often work these works upon the Sabbath to confirme this truth 2. As no offence taken by men at the doing of necessary and moral duties whereby Christ is honoured should be regarded so as to drive us from dutie So in particular the offence of wicked persecutors is not to be regarded in doing of these things that may set out the glory of God Therefore albeit it was the old contest that he had cured a man upon the Sabbath yet he will do it over again seeing the work is necessary and the doing of it then was an occasion to manifest the glory of his work by their opposition whereof they had no occasion if he had done it another time It is true we should give offence to none either Jew or Gentile 1 Cor. 10.32 but in doing necessary duties no offence is given it is taken only And albeit it should be matter of sorrow when men do take offence injustly especially if they be godly Yet Christ will have no respect to the unjust stambling of malicious persecutors Matth 15.12 13 14. 3. Christ allowes no composition with avoâ—ed and malicious enemies in matters of truth or dutie The 〈◊〉 also Christ wâ—ll work these miracles on the Sabbath day that he might not seem to comply in the least with their superstitious opinions concerning the Sabbath See Gal. 2.3 4 5. From verse 15. Learn 1. It is but in vain for men to think that their terrour will drive a man from avowing what he hath found in Christ or received from him unlesse he be under the strong power of a tentation so much appeareth in this man Albeit they were informed by the neighbours for the man needs not name Christ in his answer of whom they had made mention yet again they also asked him as thinking their authority and terrour might cause him deny what he had said before his neighbours that so there might be no more of the miracle But all in vain for he avowes it clearly And indeed it is a wonder how he is born up in all this debate seeing as yet he neither knew where Christ was nor fully what he was But as sense of this favour obliged him to Christ so it may be thought admirable how much strength courage and ability men may be furnished with in defending Christs cause 2. They who would undertake to speak of Christs working will but spill it in the telling in comparison of these who have sensibly found it in themselves Therefore doth he in this answer adde to their report and lay it out fully which it seemes they had but thought worthy to be mentioned only in the general 3. Such as are sensible of Christs goodnesse in his working will look upon every circumstance in it as remarkable Therefore doth he so punctually relate the manner of the cure He put clay on mine eyes and I washed c. not only that he might satisfie their question how he had received his sight but to testifie how much it affected him to dwell on every passage thereof 4. Christs favours are solid and permanent and ought to be remarked that they are so Therefore doth he not only acknowledge that he saw but yet still I do see as observing the continuance of the favour 5. It is also required in men who receive favours from Christ that the continuance thereof do not render them tastelesse but that the sense of their former ill condition and of Christs mercy be entertained that so the favours may be still fresh Therefore also doth he say I do see to testifie the continuance of his affection and estimation of that mercy Verse 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such miracles and there was a division among them Followeth the several proceedings of the Pharisees upon this matter And first They put the man aside a little and enter into a debate among themselves about Christ some do condemne Christ as not sent nor approven of God because he did these things on the Sabbath day Others plead that if he were such a one he could not work such miracles And the debate grows to that height that it tended to a division or schisme Whence learn 1. Whatever boldnesse and resolution persecutors may seem to have in prosecuting their bloody courses Yet they have more vexations then every one knows either among or within themselves Therefore albeit the Pharisees appear very resolute in their dealing with others yet here the Spirit drawes the curtain and lets us see what differences and debates there are among themselves 2. Persecutors will be so malicious and impudent in their calumnies that no convincing arguments or apologies will satisfie them for albeit Christ had fully refuted this calumnie Chap. 5. yet they maliciously urge it again This man is not of God because he keeps not the Sabbath day 3. The malice of persecutors is nothing the more approven that it is masked with a pretence of zeal but is rather the more hateful that so corrupt dispositions should be covered with such a pretence for this doth not excuse but adde to the fault that they should let out all their malice under this cover he keeps not the Sabbath day 4. Christs enemies are so far from giving unto Christ his due glory that they esteeme him the worst of any for they are so far from acknowledging him to be true God that they will not so much as acknowledge him to be of God that is to be either a Prophet or Messenger sent of God or a good man approven of him which is all one as to account him a vile sinner and an Impostor as it followeth in the exception given in by others 5. Some may be found even in the Cabin-councils of persecutors who think not so harshly of Christ and his followers as others do and who would do more for him if they had an opportunity for heâ—e even in their Conclave there are some to plead a word for him either a Nicodemus or some who had convictions but went no further 6. Christs miracles were such as even enemies were convinced they could not be wrought by notorious sinners and deceivers for say they How can a man that is a sinner do such miracles Where by a sinner we are not to understand him that only hath sinne in him but such a notorious sinner so eminent in a trade of it as he may be better known by it then by his name And particularly a notable impostâ—r and deceiver in the matter of his calling and doctrine And as we are not to conceive that all these who plead for him do believe him to be the spotlesse Lamb of God So we need not dip into the strength of
what it shall produce or tend to there is some difficultie in determining thereof for some however they speak of this conviction of the world in general as a common work yet in explication of the particulars whereof they are to be convinced they restrict it to the world of the Elect whom the Spirit convinceth of these things in order unto and in working of their Conversion as shall be after cleared Others again do restrict all of it to the reprobates who get no more but conviction or at least do understand it of a work of conviction of these particulars common to both Elect and reprobates whereby the Spirit beareth witnesse unto Christ and the truth of Christian Religion among men whether the Lord carry them on a farther length or let the work sist only there I do conceive it most suitable to understand it as comprehending both of these both what is common to elect and reprobates and what the Spirit further works upon the elect in the work of their Conversion And for clearing hereof and the scope of the whole purpose I shall speak a little to a few things 1. It would be considered that however the purpose here mentioned do relate to what the Spirit will work upon the world yet Christs scope in speaking of it is to encourage his disciples as appears from v. 7. It is expedient for you that I go away for I will send the Comforter to you and be shall convince the world They were much sadned with the apprehension of his removal and that in his absence they were to be engaged in a difficult service of the Ministry and of standing for him wherein they might probably expect much hazard and difficulty and little successe they being but weak men their Master for whom they stood but despised as a seducer and mock King even among the Jewes their message very unpleasant as being so contrary to flesh and blood and the principles universally received and carnal interests of men and consequently the opposition to be made unto them very strong violent and universal Now to guard against all these Christ giveth this encouragement among others that they should receive the Spirit by whom this raging world should be convinced and so their opposition taken off or blunted and made easie 2. This being Christs scope in this encouragement it is most safe to extend this promised conviction to all the effects of their Ministry and of the Spirits work accompanying the same both on the Elect and Reprobates And that we so take in his common work upon them who are reprobates and continue still in the state of nature notwithstanding that work as we seclude not his saving work in gathering and drawing in the Elect for as it was to be a comfort to them to see the Spirit so owning them as even the world should be convinced so it would be much more comfortable to them when the Spirit should make that conviction saving on any and so not only take off or blunt their opposition but make them real friends 3. It would be considered for clearing the purpose what were the means of working this conviction or the operations of the Spirit in bringing about the same for the encouragement of the disciples These were many without and extrinsecal unto the persons convinced if taken one by one as namely the extraordinary endowments conferred in large measure upon the Apostles whereby they who were known to be unlearned mean men were enabled to speak with many tongues and to preach learnedly powerfully and boldly Their daily preachings being thus endowed of the sweet doctrine of the Gospel and the Law in subordination thereunto and that notwithstanding all their sufferings and ill usage which they went through with invincible courage and fortitude The many miracles and cures wrought by their hands The casting out of devils The gifts of the Spirit conferred by the laying on of their hands The silencing of Satans oracles through the world by the sound of their Ministry and The glorious effects of their doctrine where it was received by destroying the kingdom and power of Satan and bringing in of light holinesse and consolation Unto these and divers others without them several operations are to be added which were wrought in or upon the persons convinced As namely extraordinary cures wrought upon some of themselves both Elect and reprobate Common and clear illumination and temporary gifts conferred upon both of them and some of them in an extraordinary measure Strong impressions to take notice of these operations of the Spirit without them Together with saving operations accompanying all these upon the hearts of the Elect. 5. The effects of these means and operations or the conviction it selfe wrought thereby to the encouragement of the Apostles come next to be considered And as these means were extraordinary so the effects were to be answerable For if we look upon the History of the Acts which containeth a signal accomplishment of this prediction we will finde strange effects following upon the pouring out of the Spirit even in these who were not converted at least not as yet Some were pricked at the heart who had not yet attained to evangelical repentance Acts 2.37 with 38. Some in the gall of bitterness did desire to share with the Apostles in their great priviledges Acts 8.18 19. Some upon their thrones were almost perswaded to be Christians by a prisoner in a chain Acts 26.28 some had strange changes illuminations and flâ—shes for a time who yet were not converted as is to be supposed of many who were drawn in by the Apostles preaching and of others who afterward did and daily do embrace the Gospel Some were forced to magnifie them who did not joyne with them Acts 5.13 Some would have worshipped them who were yet Pagans Acts 14.10 11. Some were astonished with what was done by the Apostles Acts 8.14 and with their fortitude and abilities Acts 4 13. and were non plussed in their resolutions what to do with them when they were in their power Acts 4.16 17. yea and so bridled that they were affraid to meddle with them Acts 5 34 35. unto all which and many more wounderful effects of these operations may be added That the Elect did not only share in these common operations but were in due time by these means and particularly by the Word savingly convinced and brought to Christ and fixed upon him All which conviction though it be attributed to the world and was indeed very general in processe of time Yet it is to be understood with this necessary limitation that some yea many remained still in their stupidity and were not effectually convinced for all this Yea some who were convinced were yet not bridled but given up to contradict and blaspheme against the holy Ghost for the trial and exercise of the Apostles and other professours and that the Spirit might magnifie his power in them and convince the world by their invincible courage and patience
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